LAST LOOKS, BACKWARD AND FORWARD.
THE mountain-climber, at the sunset hour, naturally takes a last
lingering look backward at the prospect visible from the lofty height,
before he begins his descent to the valley. And, before we close this
volume, we as naturally cast one more glance backward over this
singularly holy and useful life, that we may catch further inspiration
from its beauty and learn some new lessons in holy living and unselfish
serving.
George Muller was divinely fitted for, fitted into his work, as a
mortise fits the tenon, or a ball of bone its socket in the joint. He
had adaptations, both natural and gracious, to the life of service to
which he was called, and these adaptations made possible a career of
exceptional sanctity and service, because of his complete self-surrender
to the will of God and his childlike faith in His word.
Three qualities or characteristics stand out very conspicuous in him:
_truth, faith,_ and _love._ Our Lord frequently taught His disciples
that the childlike spirit is the soul of discipleship, and in the ideal
child these three traits are central. Truth is one centre, about which
revolve childlike frankness and sincerity, genuineness and simplicity.
Faith is another, about which revolve confidence and trust, docility and
humility. Love is another centre, around which gather unselfishness and
generosity, gentleness and restfulness of spirit. In the typical or
perfect child, therefore, all these beautiful qualities would coexist,
and, in proportion as they are found in a disciple, is he worthy to be
called _a child of God._
In Mr. Muller these traits were all found and conjoined in a degree very
seldom found in any one man, and this fact sufficiently accounts for his
remarkable likeness to Christ and fruitfulness in serving God and man.
No pen-portrait of him which fails to make these features very prominent
can either be accurate in delineation or warm in colouring. It is
difficult to overestimate their importance in their relation to what
George Muller _was_ and _did._
Truth is the corner-stone of all excellence, for without it nothing else
is true, genuine, or real. From the hour of his conversion his
truthfulness was increasingly dominant and apparent. In fact, there was
about him a scrupulous exactness which sometimes seemed unnecessary. One
smiles at the mathematical precision with which he states facts, giving
the years, days, and hours since he was brought to the knowledge of God,
or since he began to pray for some given object; and the pounds,
shillings, pence, halfpence, and even farthings that form the total sum
expended for any given purpose. We see the same conscientious exactness
in the repetitions of statements, whether of principles or of
occurrences, which we meet in his journal, and in which oftentimes there
is not even a change of a word. But all this has a significance. It
_inspires absolute confidence_ in the record of the Lord's dealings.
First, because it shows that the writer has disciplined himself to
accuracy of statement. Many a falsehood is not an intentional lie, but
an undesigned inaccuracy. Three of our human faculties powerfully affect
our veracity: one is memory, another is imagination, and another is
conscience. Memory takes note of facts, imagination colours facts with
fancies, and conscience brings the moral sense to bear in sifting the
real from the unreal. Where conscience is not sensitive and dominant,
memory and imagination will become so confused that facts and fancies
will fail to be separated. The imagination will be so allowed to invest
events and experiences with either a halo of glory or a cloud of
prejudice that the narrator will constantly tell, not what he clearly
sees written in the book of his remembrance, but what he beholds painted
upon the canvas of his own imagination. Accuracy will be, half
unconsciously perhaps, sacrificed to his own imaginings; he will
exaggerate or depreciate--as his own impulses lead him; and a man who
would not deliberately lie may thus be habitually untrustworthy: you
cannot tell, and often he cannot tell, what the exact truth would be,
when all the unreality with which it has thus been invested is
dissipated like the purple and golden clouds about a mountain, leaving
the bare crag of naked rock to be seen, just as it is in itself.
George Muller felt the immense importance of exact statement. Hence he
disciplined himself to accuracy. Conscience presided over his narrative,
and demanded that everything else should be scrupulously sacrificed to
veracity. But, more than this, God made him, in a sense, a _man without
imagination_--comparatively free from the temptations of an enthusiastic
temperament. He was a mathematician rather than a poet, an artisan
rather than an artist, and he did not see things invested with a false
halo. He was deliberate, not impulsive; calm and not excitable. He
naturally weighed every word before he spoke, and scrutinized every
statement before he gave it form with pen or tongue. And therefore the
very qualities that, to some people, may make his narrative bare of
charm, and even repulsively prosaic, add to its value as a plain,
conscientious, unimaginative, unvarnished, and trustworthy statement of
facts. Had any man of a more poetic mind written that journal, the
reader would have found himself constantly and unconsciously making
allowance for the writer's own enthusiasm, discounting the facts,
because of the imaginative colouring. The narrative might have been more
readable, but it would not have been so reliable; and, in this story of
the Lord's dealings, nothing was so indispensable as exact truth. It
would be comparatively worthless, were it not undeniable. The Lord
fitted the man who lived that life of faith and prayer, and wrote that
life-story, to inspire confidence, so that even skeptics and doubters
felt that they were reading, not a novel or a poem, but a history.
Faith was the second of these central traits in George Muller, and it
was purely the product of grace. We are told, in that first great lesson
on faith in the Scripture, that (Genesis xv. 6) Abram believed in
Jehovah--literally, _Amened_ Jehovah. The word "Amen" means not 'Let it
be so,' but rather _'it shall be so.'_ The Lord's word came to Abram,
saying this 'shall not be,' but something else 'shall be'; and Abram
simply said with all his heart, 'Amen'--'it shall be as God hath said.'
And Paul seems to be imitating Abram's faith when, in the shipwreck off
Malta, he said, "I believe God, that _it shall be_ even as it was told
me." That is faith in its simplest exercise and it was George Muller's
faith. He found the word of the Lord in His blessed Book, a new word of
promise for each new crisis of trial or need; he put his finger upon the
very text and then looked up to God and said: "Thou hast spoken. I
believe." Persuaded of God's unfailing truth, he rested on His word with
unwavering faith, and consequently he was at peace.
Nothing is more noticeable, in the entire career of this man of God,
reaching through sixty-five years, than the steadiness of his faith and
the steadfastness it gave to his whole character. To have a word of God
was enough. He built upon it, and, when floods came and beat against
that house, how could it fall! He was never confounded nor obliged to
flee. Even the earthquake may shake earth and heaven, but it leaves the
true believer the inheritor of a kingdom which cannot be moved; for the
object of all such shaking is to remove what can be shaken, that what
cannot be shaken may remain.
If Mr. Muller had any great mission, it was not to found a world-wide
institution of any sort, however useful in scattering Bibles and books
and tracts, or housing and feeding thousands of orphans, or setting up
Christian schools and aiding missionary workers. His main mission was to
teach men that it is _safe to trust God's word,_ to rest implicitly upon
whatever He hath said, and obey explicitly whatever He has bidden; that
prayer offered in faith, trusting His promise and the intercession of
His dear Son, is never offered in vain; and that the life lived by faith
is a walk with God, just outside the very gates of heaven.
_Love,_ the third of that trinity of graces, was the other great secret
and lesson of this life. And what is love? _Not_ merely a complacent
affection for what is lovable, which is often only a half-selfish taking
of pleasure in the society and fellowship of those who love us. Love is
the _principle of unselfishness:_ love 'seeketh not her own'; it is the
preference of another's pleasure and profit over our own, and hence is
exercised toward the unthankful and unlovely, that it may lift them to a
higher level. Such love is benevolence rather than complacence, and so
it is "of God," for He loveth the unthankful and the evil: and he that
loveth is born of God and knoweth God. Such love is obedience to a
principle of unselfishness, and makes self-sacrifice habitual and even
natural. While Satan's motto is 'Spare thyself!' Christ's motto is to
Deny thyself!' The sharpest rebuke ever administered by our Lord was
that to Peter when he became a Satan by counselling his Master to adopt
Satan's maxim.* We are bidden by Paul, _"Remember Jesus Christ,"_** and
by Peter, _"Follow His steps."_*** If we seek the inmost meaning of these
two brief mottoes, we shall find that, about Jesus Christ's character,
nothing was more conspicuous than the obedience of faith and
self-surrender to God: and in His career, which we are bidden to follow,
the renunciation of love, or self-sacrifice for man. The taunt was
sublimely true: "He saved others, Himself He cannot save"; it was
_because_ he saved others that He could not save Himself. The seed must
give up its own life for the sake of the crop; and he who will be life
to others must, like his Lord, consent to die.
* Matt. xvi.
** 2 Tim. II. (Greek).
*** 1 Pet. II. 21.
Here is the real meaning of that command, "Let him deny himself and take
up his cross." Self-denial is not cutting off an indulgence here and
there, but laying the axe at the root of the tree of self, of which all
indulgences are only greater or smaller branches. Self-righteousness and
self-trust, self-seeking and self-pleasing, self-will, self-defence,
self-glory--these are a few of the myriad branches of that deeply rooted
tree. And what if one or more of these be cut off, if such lopping off
of some few branches only throws back into others the self-life to
develop more vigorously in them?
And what is _cross_-bearing? We speak of our 'crosses'--but the word of
God never uses that word in the plural, for there is but _one_
cross--the cross on which the self-life is crucified, the cross of
voluntary self-renunciation. How did Christ come to the cross? We read
in Philippians the seven steps of his descent from heaven to Calvary. He
had everything that even the Son of God could hold precious, even to the
actual equal sharing of the glory of God. Yet for man's sake what did he
do? He did not hold fast even His equality with God, He emptied Himself,
took on Him the form of a servant, was made in the likeness of fallen
humanity; even more than this, He humbled Himself even as a man,
identifying Himself with our poverty and misery and sin; He accepted
death for our sakes, and that, the death of shame on the tree of curse.
Every step was downward until He who had been worshipped by angels was
reviled by thieves, and the crown of glory was displaced by the crown of
thorns! That is what the cross meant to _Him._ And He says: "If any man
will _come after Me,_ let him deny himself, and _take up the cross_ and
follow Me." This cross is not _forced upon_ us as are many of the little
vexations and trials which we call 'our crosses'; it is _taken up_ by
us, in voluntary self-sacrifice for His sake. We choose self-abnegation,
to lose our life in sacrifice that we may find it again in service. That
is the self-oblivion of love. And Mr. Muller illustrated it. From the
hour when he began to serve the Crucified One he entered more and more
fully into the fellowship of His sufferings, seeking to be made
conformable unto His death. He gave up fortune-seeking and fame-seeking;
he cut loose from the world with its snares and joys; he separated
himself from even its doubtful practices, he tested even churchly
traditions and customs by the word of God, and step by step conformed to
the pattern showed in that word. Every such step was a new self-denial,
but it was following _Him._ He chose voluntary poverty that others might
be rich, and voluntary loss that others might have gain. His life was
one long endeavour to bless others, to be the channel for conveying
God's truth and love and grace to them. Like Paul he rejoiced in such
sufferings for others, because thus he filled up that which is behind of
the afflictions of Christ in his flesh for His body's sake which is the
church.* And unless Love's voluntary sacrifice be taken into account,
George Muller's life will still remain an enigma. Loyalty to truth, the
obedience of faith, the sacrifice of love--these form the threefold key
that unlocks to us all the closed chambers of that life, and these will,
in another sense, unlock any other life to the entrance of God, and
present to Him an open door into all departments of one's being. George
Muller had no monopoly of holy living and holy serving. He followed his
Lord, both in self-surrender to the will of God and in self-sacrifice
for the welfare of man, and herein lay his whole secret.
* Coloss. 1: 24.
To one who asked him the secret of his service he said: "There was a day
when I died, _utterly died;"_ and, as he spoke, he bent lower and lower
until he almost touched the floor--"died to George Muller, his opinions,
preferences, tastes and will--died to the world, its approval or
censure--died to the approval or blame even of my brethren and
friends--and since then I have studied only to show myself approved unto
God."
When George Muller trusted the blood for salvation, he took Abel's
position; when he undertook a consecrated walk he took Enoch's; when he
came into fellowship with God for his life-work he stood beside Noah;
when he rested only on God's word, he was one with Abraham; and when he
died to self and the world, he reached the self-surrender of Moses.
The godlike qualities of this great and good man made him none the less
a man. His separation unto God implied no unnatural isolation from his
fellow mortals. Like Terence, he could say: "I am a man, and nothing
common to man is foreign to me." To be well known, Mr. Muller needed to
be known in his daily, simple, home life. It was my privilege to meet
him often, and in his own apartment at Orphan House No. 3. His room was
of medium size, neatly but plainly furnished, with table and chairs,
lounge and writing-desk, etc. His Bible almost always lay open, as a
book to which he continually resorted.
His form was tall and slim, always neatly attired, and very erect, and
his step firm and strong. His countenance, in repose, might have been
thought stern, but for the smile which so habitually lit up his eyes and
played over his features that it left its impress on the lines of his
face. His manner was one of simple courtesy and unstudied dignity: no
one would in his presence, have felt like vain trifling, and there was
about him a certain indescribable air of authority and majesty that
reminded one of a born prince; and yet there was mingled with all this a
simplicity so childlike that even children felt themselves at home with
him. In his speech, he never quite lost that peculiar foreign quality,
known as accent, and he always spoke with slow and measured
articulation, as though a double watch were set at the door of his lips.
With him that unruly member, the tongue, was tamed by the Holy Spirit,
and he had that mark of what James calls a 'perfect man, able also to
bridle the whole body.'
Those who knew but little of him and saw him only in his serious moods
might have thought him lacking in that peculiarly human quality,
_humour._ But neither was he an ascetic nor devoid of that element of
innocent appreciation of the ludicrous and that keen enjoyment of a good
story which seem essential to a complete man. His habit was sobriety,
but he relished a joke that was free of all taint of uncleanness and
that had about it no sting for others. To those whom he best knew and
loved he showed his true self, in his playful moods,--as when at
Ilfracombe, climbing with his wife and others the heights that overlook
the sea, he walked on a little in advance, seated himself till the rest
came up with him, and then, when they were barely seated, rose and
quietly said, "Well now, we have had a good rest, let us go on." This
one instance may suffice to show that his sympathy with his divine
Master did not lessen or hinder his complete fellow feeling with man.
That must be a defective piety which puts a barrier between a saintly
soul and whatsoever pertains to humanity. He who chose us out of the
world sent us back into it, there to find our sphere of service; and in
order to such service we must keep in close and vital touch with human
beings as did our divine Lord Himself.
Service to God was with George Muller a passion. In the month of May,
1897, he was persuaded to take at Huntly a little rest from his constant
daily work at the orphan houses. The evening that he arrived he said,
What opportunity is there here for services for the Lord? When it was
suggested to him that he had just come from continuous work, and that it
was a time for rest, he replied that, being now free from his usual
labours, he felt he must be occupied in some other way in serving the
Lord, to glorify whom was his object in life. Meetings were accordingly
arranged and he preached both at Huntly and at Teignmouth.
As we cast this last glance backward over this life of peculiar sanctity
and service, one lesson seems written across it in unmistakable letters:
PREVAILING PRAYER. If a consecrated human life is an _example_ used by
God to teach us the _philosophy_ of holy living, then this man was meant
to show us how _prayer, offered in simple faith, has power with God._
One paragraph of Scripture conspicuously presents the truth which George
Muller's living epistle enforces and illustrates; it is found in James
v. 16-18:
"The effectual fervent prayer of a righteous man availeth much," is the
sentence which opens the paragraph. No translation has ever done it
justice. Rotherham renders it: "Much avails a righteous man's
supplication, working inwardly." The Revised Version translates, "avails
much in its working." The difficulty of translating lies not in the
_obscurity_ but in the _fulness_ of the meaning of the original. There
is a Greek middle participle here (Transcriber's note: The Greek word
appears here in parentheses), which may indicate "either the _cause_ or
the _time_ of the effectiveness of the prayer," and may mean, through
its working, or while it is actively working. The idea is that such
prayer has about it supernatural energy. Perhaps the best key to the
meaning of these ten words is to interpret them in the light of the
whole paragraph:
"Elijah was a man subject to like passions as we are, and he prayed
earnestly that it might not rain; and it rained not on the earth by the
space of three years and six months. And he prayed again, and the heaven
gave rain, and the earth brought forth her fruit."
Two things are here plainly put before us: first, that Elijah was but a
man, of like nature with other men and subject to all human frailties
and infirmities; and, secondly, that this man was such a power because
he was a man of prayer: he prayed earnestly; literally "he prayed with
prayer"; prayed habitually and importunately. No man can read Elijah's
short history as given in the word of God, without seeing that he was a
man like ourselves. Under the juniper-tree of doubt and despondency, he
complained of his state and wished he might die. In the cave of a morbid
despair, he had to be met and subdued by the vision of God and by the
still, small voice. He was just like other men. It was not, therefore,
because he was above human follies and frailties, but because he was
subject to them, that he is held up to us as an encouraging example of
power that prevails in prayer. He laid hold of the Almighty Arm because
he was weak, and he kept hold because to lose hold was to let weakness
prevail. Nevertheless, this man, by prayer alone, shut up heaven's
floodgates for three years and a half, and then by the same key unlocked
them. Yes, this man tested the meaning of those wonderful words:
"concerning the work of My hands command ye Me." (Isaiah xlv. 11.) God
put the forces of nature for the time under the sway of this one man's
prayer--one frail, feeble, foolish mortal locked and unlocked the
springs of waters, because he held God's key.
George Muller was simply another Elijah. Like him, a man subject to all
human infirmities, he had his fits of despondency and murmuring, of
distrust and waywardness; but he prayed and kept praying. He denied that
he was a miracle-worker, in any sense that implies elevation of
character and endowment above other fellow disciples, as though he were
a specially privileged saint; but in a sense he _was_ a miracle-worker,
if by that is meant that he wrought wonders impossible to the natural
and carnal man. With God all things are possible, and so are they
declared to be to him that believeth. God meant that George Muller,
wherever his work was witnessed or his story is read, should be a
standing rebuke, to the _practical impotence of the average disciple._
While men are asking whether prayer can accomplish similar wonders as of
old, here is a man who answers the question by the indisputable logic of
facts. _Powerlessness always means prayerlessness._ It is not necessary
for us to be sinlessly perfect, or to be raised to a special dignity of
privilege and endowment, in order to wield this wondrous weapon of power
with God; but it _is_ necessary that we be men and women of
prayer--habitual, believing, importunate prayer.
George Muller considered nothing too small to be a subject of prayer,
because nothing is too small to be the subject of God's care. If He
numbers our hairs, and notes a sparrow's fall, and clothes the grass in
the field, nothing about His children is beneath His tender thought. In
every emergency, his one resort was to carry his want to his Father.
When, in 1858, a legacy of five hundred pounds was, after fourteen
months in chancery, still unpaid, the Lord was besought to cause this
money soon to be placed in his hands; and he prayed that legacy out of
the bonds of chancery as prayer, long before, brought Peter out of
prison. The money was paid contrary to all human likelihood, and with
interest at four per cent. When large gifts were proffered, prayer was
offered for grace to know whether to accept or decline, that no money
might be greedily grasped at for its own sake; and he prayed that, if it
could not be accepted without submitting to conditions which were
dishonouring to God, it might be declined so graciously, lovingly,
humbly, and yet firmly, that the manner of its refusal and return might
show that he was acting, not in his own behalf, but as a servant under
the authority of a higher Master.
These are graver matters and might well be carried to God for guidance
and help. But George Muller did not stop here. In the lesser affairs,
even down to the least, he sought and received like aid. His oldest
friend, Robert C. Chapman of Barnstaple, gave the writer the following
simple incident:
In the early days of his love to Christ, visiting a friend, and seeing
him mending a quill pen, he said: "Brother H----, do you pray to God
when you mend your pen?" The answer was: "It would be well to do so, but
I cannot say that I do pray when mending my pen." Brother Muller
replied: "I always do, and so I mend my pen much better."
As we cast this last backward glance at this man of God, seven
conspicuous qualities stand out in him, the combination of which made
him what he was: Stainless uprightness, child-like simplicity,
business-like precision, tenacity of purpose, boldness of faith,
habitual prayer, and cheerful self-surrender. His _holy living_ was a
necessary condition of his _abundant serving,_ as seems so beautifully
hinted in the seventeenth verse of the ninetieth Psalm:
"Let the _beauty of the Lord our God be upon us,_
And _establish Thou the work of our hands upon us."_
How can the work of our hands be truly established by the blessing of
our Lord, unless His beauty also is upon us--the beauty of His holiness
transforming our lives and witnessing to His work in us?
So much for the backward look. We must not close without a forward look
also. There are two remarkable sayings of our Lord which are complements
to each other and should be put side by side:
[Transcriber's note: The following two paragraphs are printed
side-by-side in two columns.]
"If any man will come after Me, let him deny himself and take up his
cross and follow Me."
"If any man serve Me, let him follow Me; and where I am, there shall
also my servant be. If any man serve Me, him will My Father honour."
One of these presents the cross, the other the crown; one the
renunciation, the other the compensation. In both cases it is, "Let him
follow Me"; but in the second of these passages the following of Christ
_goes further than the cross of Calvary;_ it reaches through the
sepulchre to the Resurrection Life, the Forty Days' Holy Walk in the
Spirit, the Ascension to the Heavenlies, the session at the Right Hand
of God, the Reappearing at His Second Coming, and the fellowship of His
final Reign in Glory. And two compensations are especially made
prominent: first, the _Eternal Home with Christ;_ and, second the
_Exalted Honour from the Father._ We too often look only at the cross
and the crucifixion, and so see our life in Christ only in its oneness
with Him in suffering and serving; we need to look beyond and see our
oneness with Him in recompense and reward, if we are to get a complete
view of His promise and our prospect. Self-denial is not so much an
_impoverishment_ as a _postponement:_ we make a sacrifice of a present
good for the sake of a future and greater good. Even our Lord Himself
was strengthened to endure the cross and despise the shame by the joy
that was set before Him and the glory of His final victory. If there
were seven steps downward in humiliation, there are seven upward in
exaltation, until beneath His feet every knee shall bow in homage, and
every tongue confess His universal Lordship. He that descended is the
same also that ascended up far above all heavens, that He might fill all
things.
George Muller counted all as loss that men count gain, but it was for
the excellency of the knowledge of Jesus, his Lord. He suffered the loss
of all things and counted them as dung, but it was that he might win
Christ and be found in Him; that he might know Him, and not only the
fellowship of His sufferings and conformity to His death, but the power
of His resurrection, conformity to His life, and fellowship in His
glory. He left all behind that the world values, but he reached forth
and pressed forward toward the goal, for the prize of the high calling
of God in Christ Jesus. "Let us, therefore, as many as be perfect, be
thus minded."
When the Lord Jesus was upon earth, there was one disciple whom He
loved, who also leaned on His breast, having the favoured place which
only one could occupy. But now that He is in heaven, every disciple may
be the loved one, and fill the favoured place, and lean on His bosom.
There is no exclusive monopoly of privilege and blessing. He that
follows closely and abides in Him knows the peculiar closeness of
contact, the honour of intimacy, that are reserved for such as are
called and chosen and faithful, and follow the Lamb whithersoever He
goeth. God's self-denying servants are on their way to the final
sevenfold perfection, at home with Him, and crowned with honour:
"And there shall be no more curse;
But the throne of God and of the Lamb shall be in it;
And His servants shall serve Him;
And they shall see His face;
And His name shall be in their foreheads,
And there shall be no night there,
And they shall reign for ever and ever."
Amen!
APPENDIX A
SCRIPTURE TEXTS THAT MOULDED GEORGE MULLER
CERTAIN marked Scripture precepts and promises had such a singular
influence upon this man of God, and so often proved the guides to his
course, that they illustrate Psalm cxix. 105:
"Thy word is a lamp unto my feet, And a light unto my path."
Those texts which, at the parting of the way, became to him God's
signboards, showing him the true direction, are here given, as nearly as
may be in the order in which they became so helpful to him. The study of
them will prove a kind of spiritual biography, outlining his career.
Some texts, known to have been very conspicuous in their influence, we
put in capitals. The italics are his own.
"GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY-BEGOTTEN SON, THAT
WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING
LIFE." (John iii. 16.)
"Cursed be the man that trusteth in man and maketh flesh his arm."
(Jeremiah xvii. 5.)
"O, fear the Lord, ye His saints; for there is no want to them that fear
Him." (Psa. xxxiv. 9.)
"Owe no man anything, but to love one another." (Rom. xiii. 8.)
"SEEK YE FIRST THE KINGDOM OF GOD AND HIS RIGHTEOUSNESS; AND ALL THESE
THINGS SHALL BE ADDED UNTO YOU." (Matt. vi. 33.)
"The holy scriptures, which are able to make thee wise unto salvation."
(2 Tim. iii. 15.)
"Ask, and it shall be given you; seek, and ye shall find; knock, and it
shall be opened unto you: for every one that asketh receiveth; and he
that seeketh findeth; and to him that knocketh it shall be opened."
(Matt. vii. 7, 8.)
"WHATSOEVER YE SHALL ASK IN MY NAME, THAT WILL I DO, THAT THE FATHER MAY
BE GLORIFIED IN THE SON: IF YE SHALL ASK ANYTHING IN MY NAME I WILL DO
IT." (John xiv. 13, 14.)
"Therefore I say unto you, Take no thought for your life, what ye shall
eat, and what ye shall drink, nor yet for your body what ye shall put
on.... Take, therefore, no thought for the morrow." (Matt. vi. 25-34.)
"If any man will do His will, he shall know of the doctrine." (John vii.
17.)
"If ye continue in My word, then are ye My disciples indeed; and ye
shall know the truth, and the truth shall make you free." (John viii.
31, 32.)
"And the eunuch said, See, here is water: what doth hinder me to be
baptized? And Philip said, If thou believest with all thine heart, thou
mayest. And he answered and said, I believe that Jesus Christ is the Son
of Gad. And they went down both into the water, both Philip and the
eunuch, and he baptized him." (Acts viii, 36-38.)
"Know ye not that so many of us as were baptized into Jesus Christ were
baptized into His death? Therefore we are buried with Him by baptism
into death." (Rom. vi. 3, 4.)
"Upon the first day of the week, when the disciples came together to
break bread." (Acts xx. 7.)
"My brethren, have not the faith of our Lord Jesus Christ, the Lord of
glory, with respect of persons. For if there come unto your assembly a
man with a gold ring, in goodly apparel, and there come in also a man in
vile raiment; and ye have respect unto him that weareth the gay
clothing, and say unto him, Sit thou here in a good place; and say to
the poor, Stand thou there, or sit here under my footstool, are ye not
then partial in yourselves, and are become judges of evil thoughts?"
(James ii. 1-6.)
"Having, then, gifts differing according to the grace that is given us."
(Rom. xii. 6.)
"All these worketh that one and the selfsame Spirit, dividing to every
man severally as he will." (1 Cor. xii. 11.)
"Not because I desire a gift, but I desire fruit that may abound to your
account." (Philip, iv. 17.)
"Take no thought for your life, what ye shall eat, or what ye shall
drink; nor yet for your body what ye shall put on.".... "Behold the
fowls of the air.... Consider the lilies of the field.... For your
heavenly Father knoweth that ye have need of these things." (Matt. vi.
25-32.)
"Lay not up for yourselves treasures upon earth." (Matt. vi. 19.)
"SELL THAT YE HAVE AND GIVE ALMS." (Luke xii. 33.)
"A man can receive nothing except it be given him from heaven." (John
iii. 27.)
"Simeon hath declared how God at the first did visit the Gentiles, to
take out of them a people for His name." (Acts xv. 14. Comp. Matt. xiii.
24-30, 36-43.)
"This know also, that in the last days perilous times shall come....
Evil men and seducers shall wax worse and worse, deceiving and being
deceived." (2 Tim. iii. 1, 13.)
"Come out from among them, and be ye separate, saith the Lord, and touch
not the unclean thing." (2 Cor. vi. 14-18.)
"Not by might, nor by power, but by My spirit, saith the Lord of hosts."
(Zech. iv. 6.)
"MY GRACE IS SUFFICIENT FOR THEE." (2 Cor. xii. 9.)
"Let every man abide in the same calling wherein he was called. Let
every man, wherein he is called, therein abide with God." (1 Cor. vii.
20, 24.)
"All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in
righteousness." (2 Tim. iii. 16.)
"OPEN THY MOUTH WIDE, AND I WILL FILL IT." (Psa. lxxxi. 10.)
"Mine hour is not yet come." (John ii. 4.)
"He took a child, and set him in the midst of them; and when He had
taken him in His arms, He said unto them, Whosoever shall receive one of
such children in My name, receiveth Me; and whosoever shall receive Me,
receiveth not Me, but Him that sent Me." (Mark ix. 36, 37.)
"If it be possible, as much as lieth in you, live peaceably with all
men." (Rom. xii. 18.)
"For they verily for a few days chastened us after their own pleasure;
but He for our profit, that we might be partakers of His holiness. Now
no chastening for the present seemeth to be joyous, but grievous;
nevertheless, afterward it yieldeth the peaceable fruit of righteousness
unto them which are exercised thereby." (Heb. xii. 10, 11.)
"WHAT THINGS SOEVER YE DESIRE, WHEN YE PRAY, BELIEVE THAT YE RECEIVE
THEM, AND YE SHALL HAVE THEM." (Mark xi. 24.)
"He that believeth on Him shall not be confounded." (1 Pet. ii. 6.)
"O Thou that hearest prayer, unto Thee shall all flesh come." (Psa. lxv.
2.)
"Come and hear, all ye that fear God, and I will declare what He hath
done for my soul." (Psa. lxvi. 16.)
"A FATHER OF THE FATHERLESS." (Psa. lxviii. 5.)
"My son, despise not thou the chastening of the Lord; neither be weary
of His correction." (Prov. iii. 11.)
"Like as a father pitieth his children, so the Lord pitieth them that
fear Him." (Psa. ciii. 13.)
"JESUS CHRIST THE SAME YESTERDAY, AND TO-DAY, AND FOR EVER." (Heb. xiii.
8.)
"To-morrow shall take thought for the things of itself." "Sufficient
unto the day is the evil thereof." (Matt, vi. 34.)
"Hitherto hath the Lord helped us." (1 Sam. vii. 12.)
"Oh taste and see that the Lord is good:"
"Blessed is the man that trusteth in Him!" (Psalm xxxiv. 8.)
"All the fat is the Lord's." (Lev. iii. 16.)
"I am poor and needy; yet the Lord thinketh upon me." (Psa. xl. 17.)
"Delight thyself also in the Lord, and He shall give thee the desires of
thine heart." (Psa. xxxvii. 4.)
"If I regard iniquity in my heart, the Lord will not hear me." (Psa.
lxvi. 18.)
"Know that the Lord hath set apart him that is godly for Himself: The
Lord will hear when I call unto Him." (Psa. iv. 3.)
"JEHOVAH JIREH." (The Lord will provide.) (Gen. xxii. 14.)
"HE HATH SAID, I WILL NEVER LEAVE THEE, NOR FORSAKE THEE; SO THAT WE MAY
BOLDLY SAY, THE LORD IS MY HELPER." (Heb. xiii. 5, 6.)
"Be thou not one of them that strike hands, or of them that are sureties
for debts." (Prov. xxii. 26.)
"He that hateth suretyship is sure." (Prov. xi. 15.)
"I will very gladly spend and be spent for you; though the more
abundantly I love you, the less I be loved." (2 Cor. xii. 15.)
"Ye are all children of God by faith in Christ Jesus." (Gal. iii. 26.)
"CASTING ALL YOUR CARE UPON HIM FOR HE CARETH FOR YOU." (1 Pet. v. 7.)
"Be careful for nothing, but in everything by prayer and supplication
with thanksgiving let your requests be made known unto God." (Phil. iv.
6.)
"Said I not unto thee, that, if thou wouldest believe, thou shouldest
see the glory of God?" (John xi. 40.)
"WE KNOW THAT ALL THINGS WORK TOGETHER FOR GOOD TO THEM THAT LOVE GOD."
(Rom. viii. 28.)
"Shall not the judge of all the earth do right?" (Gen. xviii. 25.)
"Of such (little children) is the kingdom of heaven." (Matt. xix. 14.)
"He that spared not His own Son, but delivered Him up for us all, how
shall He not with Him also freely give us all things?" (Rom. viii. 32.)
"Every good gift and every perfect gift is from above." (James i. 17.)
"The young lions do lack and suffer hunger; but they that seek the Lord
shall not want any good thing." (Psa. xxxiv. 10.)
"There is that scattereth and yet increaseth; and there is that
withholdeth more than is meet, but it tendeth to poverty. The liberal
soul shall be made fat, and he that watereth shall be watered also
himself." (Prov. xi. 24, 25.)
"Give and it shall be given unto you: good measure, pressed down and
shaken together, and running over, shall men give unto your bosom. For
with the same measure that ye mete withal it shall be measured to you
again." (Luke vi. 38.)
"The liberal deviseth liberal things; and by liberal things shall he
stand." (Isa. xxxii. 8.)
"For ye have the poor with you always, and whensoever ye will ye may do
them good. (Mark xiv. 7.)
"Let not then your good be evil spoken of." (Rom. xiv. 16.)
"Let your moderation (yieldingness) be known unto all men." (Phil. iv.
5.)
"MY BRETHREN, COUNT IT ALL JOY WHEN YE FALL INTO DIVERS TEMPTATIONS
(_i.e._ TRIALS); KNOWING THIS, THAT THE TRYING OF YOUR FAITH WORKETH
PATIENCE. BUT LET PATIENCE HAVE HER PERFECT WORK, THAT YE MAY BE PERFECT
AND ENTIRE, WANTING NOTHING." (James i. 2-4.)
"Trust in the Lord with all thine heart; and lean not unto thine own
understanding. In all thy ways acknowledge Him, and He shall direct thy
paths." (Prov. iii. 5,6.)
"The integrity of the upright shall guide them; but the perverseness of
transgressors shall destroy them." (Prov. xi. 3.)
"Commit thy works unto the Lord and thy thoughts shall be established."
(Prov. xvi. 3.)
"For I say through the grace given unto me, to every man that is among
you, not to think of himself more highly than he ought to think; but to
think soberly, according as God has dealt to every man the measure of
faith." (Rom. xii. 3.)
"Wait on the Lord; be of good courage, and he shall strengthen thine
heart: Wait, I say, on the Lord." (Psa. xxvii. 14.)
"After he had patiently endured he obtained the promise." (Heb. vi. 15.)
"VERILY, VERILY, I SAY UNTO YOU, WHATSOEVER YE SHALL ASK THE FATHER IN
MY NAME, HE WILL GIVE IT YOU." (John xvi. 23.)
"He which soweth sparingly shall reap also sparingly; and he which
soweth bountifully shall reap also bountifully." (2 Cor. ix. 6.)
"Ye are bought with a price: therefore, glorify God in your body, and in
your spirit, which are God's." (1 Cor. vi. 20.)
"THEY THAT KNOW THY NAME WILL PUT THEIR TRUST IN THEE: FOR THOU, LORD,
HAST NOT FORSAKEN THEM THAT TRUST THEE." (Psa. ix. 10.)
"Thou wilt keep him in perfect peace whose mind is stayed on Thee,
because he trusteth in Thee. Trust ye in the Lord forever; for in the
Lord Jehovah is everlasting strength." (Isa. xxvi. 3, 4.)
"If there be first a willing mind it is accepted according to that a man
hath and not according to that he hath not." (2 Cor viii. 12.)
"BE YE STEADFAST, UNMOVABLE, ALWAYS ABOUNDING IN THE WORK OF THE LORD,
FORASMUCH AS YE KNOW THAT YOUR LABOUR IS NOT IN VAIN IN THE LORD." (1
Cor. xv. 58.)
"Let us not be weary in well doing, for _in due season_ we shall reap if
we faint not." (Gal. vi. 9.)
"Oh how great is Thy goodness, which Thou hast laid up for them that
fear Thee; which Thou 'hast wrought for them that trust in Thee before
the sons of men!" (Psa. xxxi. 19.)
"THOU ART GOOD AND DOEST GOOD." (Psa. cxix. 68.)
"I know, O Lord, that Thy judgments are right, and that Thou in
faithfulness hast afflicted me. (Psa. cxix. 75.)
"My times are in Thy hand." (Psa. xxxi. 15.)
"The LORD God is a sun and shield: the LORD will give grace and glory:
no good thing will He withhold from them that walk uprightly." (Psa.
lxxxiv. 11.)
"Hold Thou me up and I shall be safe." (Psa. cxix. 117.)
"Behold I come quickly, and My reward is with Me, to give every man
according as his work shall be." (Rev. xxii. 12.)
"It is more blessed to give than to receive." (Acts xx. 35.)
"Give us _this day_ our _daily_ bread." (Matt. vi. 11.)
"Able to do exceeding abundantly above all we ask or think." (Eph. iii.
20.)
"Them that honour Me I will honour." (1 Sam. ii. 30.)
"That the trial of your faith, being much more precious than of gold
that perisheth, though it be tried with fire, might be found unto praise
and honour and glory at the appearing of Jesus Christ." (1 Peter i. 7.)
APPENDIX B
APPREHENSION OF TRUTH
SOME points which God began to show Mr. Muller while at Teignmouth in
1829:
1. That the word of God alone is our standard of judgment in spiritual
things; that it can be explained only by the Holy Spirit; and that in
our day, as well as in former times, He is the teacher of His people.
The office of the Holy Spirit I had not experimentally understood before
that time. Indeed, of the office of each of the blessed persons, in what
is commonly called the Trinity, I had no experimental apprehension. I
had not before seen from the Scriptures that the Father chose us before
the foundation of the world; that in Him that wonderful plan of our
redemption originated, and that He also appointed all the means by which
it was to be brought about. Further, that the Son, to save us, had
fulfilled the law, to satisfy its demands, and with it also the holiness
of God; that He had borne the punishment due to our sins, and had thus
satisfied the justice of God. And further, that the Holy Spirit alone
can teach us about our state by nature, show us the need of a Saviour,
enable us to believe in Christ, explain to us the Scriptures, help us in
preaching, etc. It was my beginning to understand this latter point in
particular, which had a great effect on me; for the Lord enabled me to
put it to the test of experience, by laying aside commentaries, and
almost every other book, and simply reading the word of God and studying
it. The result of this was, that the first evening that I shut myself
into my room, to give myself to prayer and meditation over the
Scriptures, I learned more in a few hours than I had done during a
period of several months previously. _But the particular difference was
that I received real strength for my soul in doing so._ I now began to
try by the test of the Scriptures the things which I had learned and
seen, and found that only those principles which stood the test were
really of value.
2. Before this period I had been much opposed to the doctrines of
election, particular redemption, and final persevering grace: so much so
that, a few days after my arrival at Teignmouth I called election a
devilish doctrine. I did not believe that I had brought myself to the
Lord, for that was too manifestly false; but yet I held, that I might
have resisted finally. And further, I knew nothing about the choice of
God's people, and did not believe that the child of God, when once made
so; was safe for ever. In my fleshly mind I had repeatedly said, If once
I could prove that I am a child of God for ever, I might go back into
the world for a year or two, and then return to the Lord, and at last be
saved. But now I was brought to examine these precious truths by the
word of God. Being made willing to have no glory of my own in the
conversion of sinners, but to consider myself merely as an instrument;
and being made willing to receive what the Scriptures said; I went to
the Word, reading the New Testament from the beginning, with a
particular reference to these truths. To my great astonishment I found
that the passages which speak decidedly for election and persevering
grace were about four times as many as those which speak apparently
against these truths; and even those few, shortly after, when I had
examined and understood them, served to confirm me in the above
doctrines. As to the effect which my belief in these doctrines had on
me, I am constrained to state, for God's glory, that though I am still
exceedingly weak, and by no means so dead to the lusts of the flesh, and
the lust of the eyes, and the pride of life, as I might and as I ought
to be, yet, by the grace of God, I have walked more closely with Him
since that period. My life has not been so variable, and I may say that
I have lived much more for God than before. And for this have I been
strengthened by the Lord, in a great measure, through the
instrumentality of these truths. For in the time of temptation, I have
been repeatedly led to say: Should I thus sin? I should only bring
misery into my soul for a time, and dishonour God; for, being a son of
God for ever, I should have to be brought back again, though it might be
in the way of severe chastisement. Thus, I say, the electing love of God
in Christ (when I have been able to realize it) has often been, the
means of _producing holiness, instead of leading me into sin._ It is
only the notional apprehension of such truths, the want of having them
in the heart, whilst they are in the head, which is dangerous.
3. Another truth, into which, in a measure, I was led, respected the
Lord's coming. My views concerning this point, up to that time, had been
completely vague and unscriptural. I had believed what others told me,
without trying it by the Word. I thought that things were getting better
and better, and that soon the whole world would be converted. But now I
found in the Word that we have not the least Scriptural warrant to look
for the conversion of the world before the return of our Lord. I found
in the Scriptures that that which will usher in the glory of the church,
and uninterrupted joy to the saints, is the return of the Lord Jesus,
and that, till then, things will be more or less in confusion. I found
in the Word, that the return of Jesus, and not death, was the hope of
the apostolic Christians; and that it became me, therefore, to look for
His appearing. And this truth entered so into my heart that, though I
went into Devonshire exceedingly weak, scarcely expecting that I should
return again to London, yet I was immediately, on seeing this truth,
brought off from looking for death, and was made to look for the return
of the Lord. Having seen this truth, the Lord also graciously enabled me
to apply it, in some measure at least, to my own heart, and to put the
solemn question to myself--What may I do for the Lord, before He
returns, as He may soon come?
4. In addition to these truths, it pleased the Lord to lead me to see a
higher standard of devotedness than I had seen before. He led me, in a
measure, to see what is my true glory in this world, even to be
despised, and to be poor and mean with Christ. I saw then, in a measure,
though I have seen it more fully since, that it ill becomes the servant
to seek to be rich, and great, and honoured in that world where his Lord
was poor, and mean, and despised.
APPENDIX C
SEPARATION FROM THE LONDON SOCIETY FOR PROMOTING CHRISTIANITY AMONG THE
JEWS.
IT became a point of solemn consideration with me, whether I could
remain connected with the Society in the usual way. My chief objections
were these: 1. If I were sent out by the Society, it was more than
probable, yea, almost needful, if I were to leave England, that I should
labour on the Continent, as I was unfit to be sent to eastern countries
on account of my health, which would probably have suffered, both on
account of the climate, and of my having to learn other languages. Now,
if I _did_ go to the Continent, it was evident that without ordination I
could not have any extensive field of usefulness, as unordained
ministers are generally prevented from labouring freely there; but I
could not conscientiously submit to be ordained by unconverted men,
professing to have power to set me apart for the ministry, or to
communicate something to me for this work which they do not possess
themselves. Besides this, I had other objections to being connected with
_any_ state church or national religious establishment, which arose from
the increased light which I had obtained through the reception of this
truth, that _the word of God is our only standard, and the Holy Spirit
our only teacher._ For as I now began to compare what I knew of the
establishment in England and those on the Continent with this only true
standard, the word of God, I found that all establishments, even because
they are establishments, i.e., the world and the church mixed up
together, not only contain in them the principles which necessarily must
lead to departure from the word of God; but also, as long as they remain
establishments, entirely preclude the acting throughout according to the
Holy Scriptures.--Then again, if I were to stay in England, the Society
would not allow me to preach in any place indiscriminately, where the
Lord might open a door for me; and to the ordination of English bishops
I had still greater objections than to the ordination of a Prussian
Consistory.
2. I further had a conscientious objection against being led and
directed by _men_ in my missionary labours. As a servant of Christ, it
appeared to me I ought to be guided by the Spirit, and not by men, as to
time and place; and this I would say, with all deference to others, who
may be much more taught and much more spiritually minded than myself. A
servant of Christ has but one Master.
3. I had love for the Jews, and I had been enabled to give proofs of it;
yet I could not conscientiously say, as the committee would expect from
me, that I would spend the greater part of my time only among them. For
the scriptural plan seemed to me that, in coming to a place, I should
seek out the Jews, and commence my labour particularly among them; but
that, if they rejected the gospel, I should go to the nominal
Christians.--The more I weighed these points, the more it appeared to me
that I should be acting hypocritically, were I to suffer them to remain
in my mind, without making them known to the committee.
APPENDIX D
THE SCRIPTURAL KNOWLEDGE INSTITUTION FOR HOME AND ABROAD
I. THE PRINCIPLES OF THE INSTITUTION.
1. WE consider every believer bound, in one way or other, to help the
cause of Christ, and we have scriptural warrant for expecting the Lord's
blessing upon our work of faith and labour of love: and although,
according to Matt. xiii. 24-43, 2 Tim. iii. 1-13, and many other
passages, the world will not be converted before the coming of our Lord
Jesus, still, while He tarries, all scriptural means ought to be
employed for the ingathering of the elect of God.
2. The Lord helping us, we do not mean to seek the patronage of the
world; i.e., we never intend to ask _unconverted_ persons of rank or
wealth to countenance this Institution, because this, we consider, would
be dishonourable to the Lord. In the name of our God we set up our
banners, Psa. xx. 5; He alone shall be our Patron, and if He helps us we
shall prosper, and if He is not on our side, we shall not succeed.
3. We do not mean to _ask_ unbelievers for money (2 Cor. vi. 14--18);
though we do not feel ourselves warranted to refuse their contributions,
if they, of their own accord should offer them. (Acts xxviii. 2-10.) 4.
We reject altogether the help of unbelievers in managing or carrying on
the affairs of the Institution. (2 Cor. vi. 14-18.)
5. We intend never to enlarge the field of labour by contracting debts
(Rom. xiii. 8), and afterwards appealing to the Church of God for help,
because this we consider to be opposed both to the letter and the spirit
of the New Testament; but in secret prayer, God helping us, we shall
carry the wants of the Institution to the Lord, and act according to the
means that God shall give.
6. We do not mean to reckon the success of the Institution by the amount
of money given, or the number of Bibles distributed, etc., but by the
Lord's blessing upon the work (Zech. iv. 6); and we expect this, in the
proportion in which He shall help us to wait upon Him in prayer.
7. While we would avoid aiming after needless singularity, we desire to
go on simply according to Scripture, without compromising the truth; at
the same time thankfully receiving any instruction which experienced
believers, after prayer, upon scriptural ground, may have to give us
concerning the Institution.
II. THE OBJECTS OF THE INSTITUTION ARE:
1. To _assist_ day-schools, Sunday-schools, and adult-schools, in which
instruction is given upon _scriptural principles,_ and, as far as the
Lord may give the means, and supply us with suitable teachers, and in
other respects make our path plain, to establish schools of this kind.
a. By day-schools upon scriptural principles, we understand day-schools
in which the teachers are godly persons,--in which the way of salvation
is scripturally pointed out,--and in which no instruction is given
opposed to the principles of the gospel.
b. Sunday-schools, in which all the teachers are believers, and in which
the Holy Scriptures alone are the foundation of instruction, are such
only as the Institution assists with the supply of Bibles, Testaments,
etc.; for we consider it unscriptural that any persons who do not
profess to know the Lord themselves should be allowed to give religious
instruction.
c. The Institution does not assist any adult-schools with the supply of
Bibles, Testaments, spelling-books, etc., except the teachers are
believers.
2. To circulate the Holy Scriptures.
We sell Bibles and Testaments to poor persons at a reduced price. But
while we, in general, think it better that the Scriptures should be
_sold,_ and not given altogether gratis, still, in cases of extreme
poverty, we think it right to give, without payment, a cheap edition.
3. The third object of this Institution is to aid missionary efforts.
We desire to assist those missionaries whose proceedings appear to be
most according to the Scriptures.
It is proposed to give such a portion of the amount of the donations to
each of the fore-mentioned objects as the Lord may direct; but if none
of the objects should claim a more particular assistance, to lay out an
equal portion upon each; yet so that if any donor desires to give for
one of the objects exclusively the money shall be appropriated
accordingly.
APPENDIX E
REASONS WHICH LED MR. MULLER TO ESTABLISH AN ORPHAN HOUSE
I HAD constantly cases brought before me which proved that one of the
especial things which the children of God needed in our day was _to have
their faith strengthened._ For instance: I might visit a brother who
worked fourteen or even sixteen hours a day at his trade, the necessary
result of which was that not only his body suffered, but his soul was
lean, and he had no enjoyment in the things of God. Under such
circumstances I might point out to him that he ought to work less, in
order that his bodily health might not suffer, and that he might gather
strength for his inner man by reading the word of God, by meditation
over it, and by prayer. The reply, however, I generally found to be
something like this: "But if I work less, I do not earn enough for the
support of my family. Even now, whilst I work so much, I have scarcely
enough. The wages are so low, that I must work hard in order to obtain
what I need." There was no trust in God. No real belief in the truth of
that word: "Seek ye first the kingdom of God, and His righteousness: and
all these things shall be added unto you." I might reply something like
this: "My dear brother, it is not your work which supports your family,
but the Lord; and He who has fed you and your family when you could not
work at all, on account of illness, would surely provide for you and
yours if, for the sake of obtaining food for your inner man, you were to
work only for so many hours a day as would allow you proper time for
retirement. And is it not the case now, that you begin the work of the
day after having had only a few hurried moments for prayer; and when you
leave off your work in the evening, and mean then to read a little of
the word of God, are you not too much worn out in body and mind to enjoy
it, and do you not often fall asleep whilst reading the Scriptures, or
whilst on your knees in prayer?" The brother would allow it was so; he
would allow that my advice was good; but still I read in his
countenance, even if he should not have actually said so, "How should I
get on if I were to _carry out_ your advice?" I longed, therefore, to
have something to point the brother to, as a visible proof that our God
and Father is the same faithful God as ever He was; as willing as ever
to PROVE Himself to be the LIVING GOD, in our day as formerly, _to all
who put their trust in Him._--Again, sometimes I found children of God
tried in mind by the prospect of old age, when they might be unable to
work any longer, and therefore were harassed by the fear of having to go
into the poor-house. If in such a case I pointed out to them how their
Heavenly Father has always helped those who put their trust in Him, they
might not, perhaps, always say that times have changed; but yet it was
evident enough that God was not looked upon by them as the LIVING God.
My spirit was ofttimes bowed down by this, and I longed to set something
before the children of God whereby they might see that He does not
forsake, even in our day, those who rely upon Him.--Another class of
persons were brethren in business, who suffered in their souls, and
brought guilt on their consciences, by carrying on their business almost
in the same way as unconverted persons do. The competition in trade, the
bad times, the over-peopled country, were given as reasons why, if the
business were carried on simply according to the word of God it could
not be expected to do well. Such a brother, perhaps, would express the
wish that he might be differently situated; but very rarely did I see
_that there was a stand made for God, that there was the holy
determination to trust in the living God, and to depend on Him, in order
that a good conscience might be maintained._ To this class likewise I
desired to show, by a visible proof, that God is unchangeably the
same.--Then there was another class of persons, individuals who were in
professions in which they could not continue with a good conscience, or
persons who were in an unscriptural position with reference to spiritual
things; but both classes feared, on account of the consequences, to give
up the profession in which they could not abide with God, or to leave
their position, lest they should be thrown out of employment. My spirit
longed to be instrumental in strengthening their faith by giving them
not only instances from the word of God of His willingness and ability
to help all those who rely upon Him, but _to show them by proofs_ that
He is the same in our day. I well knew _that the word of God ought to be
enough,_ and it was, by grace, enough to me; but still, I considered
that I ought to lend a helping hand to my brethren, if by any means, by
this visible proof to the unchangeable faithfulness of the Lord I might
strengthen their hands in God; for I remembered what a great blessing my
own soul had received through the Lord's dealings with His servant, A.
H. Francke, who, in dependence upon the living God alone, established an
immense orphan house, which I had seen many times with my own eyes. I,
therefore, judged myself bound to be the servant of the Church of God,
in the particular point on which I had obtained mercy: namely, _in being
able to take God by His word and to rely upon it._ All these exercises
of my soul, which resulted from the fact that so many believers, with
whom I became acquainted, were harassed and distressed in mind, or
brought guilt on their consciences, on account of not trusting in the
Lord, were used by God to awaken in my heart the desire of setting
before the church at large, and before the world, a proof that He has
not in the least changed; and this seemed to me best done by the
establishing of an orphan house. It needed to be something which could
be seen, even by the natural eye. Now if I, a poor man, simply by prayer
and faith, obtained, _without asking any individual,_ the means for
establishing and carrying on an orphan house, there would be something
which, with the Lord's blessing, might be instrumental in strengthening
the faith of the children of God, besides being a testimony to the
consciences of the unconverted of the reality of the things of God.
This, then, was the primary reason for establishing the orphan house. I
certainly did from my heart desire to be used by God to benefit the
bodies of poor children bereaved of both parents, and seek, in other
respects, with the help of God, to do them good for this life;--I also
particularly longed to be used by God in getting the dear orphans
trained up in the fear of God;--but still, the first and primary object
of the work was (and still is) that God might be magnified by the fact
that the orphans under my care are provided with all they need only _by
prayer and faith,_ without any one being asked by me or my fellow
labourers, whereby it may be seen that God is FAITHFUL STILL, and HEARS
PRAYER STILL.
The three chief reasons for establishing an orphan house are: 1. That
God may be glorified, should He be pleased to furnish me with the means,
in its being seen that it is not a vain thing to trust in Him; and that
thus the faith of His children may be strengthened. 2. The spiritual
welfare of fatherless and motherless children. 3. Their temporal
welfare.
That to which my mind has been particularly directed is to establish an
orphan house in which destitute fatherless and motherless children may
be provided with food and raiment, and scriptural education. Concerning
this intended orphan house I would say:
1. It is intended to be in connection with the Scriptural Knowledge
Institution for Home and Abroad, in so far as it respects the reports,
accounts, superintendence, and the principles on which it is conducted,
so that, in one sense, it may be considered as a new object of the
Institution, yet with this difference, _that only those funds shall be
applied to the orphan house which are expressly given for it._ If,
therefore, any believer should prefer to support either those objects
which have been hitherto assisted by the funds of this Institution, or
the intended orphan house, it need only be mentioned, in order that the
money may be applied accordingly.
2. It will only be established if the Lord should provide both the means
for it and suitable persons to conduct it.
As to the means, I would make the following remarks: The reason for
proposing to enlarge the field is not because we have of late
particularly abounded in means; for we have been rather straitened. The
many gracious answers, however, which the Lord had given us concerning
this Institution led brother C----r and me to give ourselves to prayer,
asking Him to supply us with the means to carry on the work, as we
consider it unscriptural to contract debts. During five days, we prayed
several times, both unitedly and separately. After that time, the Lord
began to answer our prayers, so that, within a few days, about 501. was
given to us. I would further say that the very gracious and tender
dealings of God with me, in having supplied, in answer to prayer, for
the last five years, my own temporal wants without any certain income,
so that money, provisions, and clothes have been sent to me at times
when I was greatly straitened, and that not only in small but large
quantities; and not merely from individuals living in the same place
with me, but at a considerable distance; and that not merely from
intimate friends, but from individuals whom I have never seen: all this,
I say, has often led me to think, even as long as four years ago, that
the Lord had not given me this simple reliance on Him merely for myself,
but also for others. Often, when I saw poor neglected children running
about the streets at Teignmouth, I said to myself: "May it not be the
will of God that I should establish schools for these children, asking
Him to give me the means?" However, it remained only a thought in my
mind for two or three years. About two years and six months since I was
particularly stirred up afresh to do something for destitute children,
by seeing so many of them begging in the streets of Bristol, and coming
to our door. It was not, then, left undone on account of want of trust
in the Lord, but through an abundance of other things calling for all
the time and strength of my brother Craik and myself; for the Lord had
both given faith, and had also shown by the following instance, in
addition to very many others, both what He can and what He will do. One
morning, whilst sitting in my room, I thought about the distress of
certain brethren, and said thus to myself: "Oh, that it might please the
Lord to give me the means to help these poor brethren!" About an hour
afterwards I had 60 pounds sent as a present for myself from a brother
whom up to this day I have never seen, and who was then, and is still,
residing several thousand miles from this. Should not such an
experience, together with promises like that one in John xiv. 13, 14,
encourage us to ask with all boldness, for ourselves and others, both
temporal and spiritual blessings? The Lord, for I cannot but think it
was He, again and again brought the thought about these poor children to
my mind, till at last it ended in the establishment of "The Scriptural
Knowledge Institution, for Home and Abroad"; since the establishment of
which, I have had it in a similar way brought to my mind, first about
fourteen months ago, and repeatedly since, but especially during these
last weeks, to establish an orphan house. My frequent prayer of late has
been, that if it be of God, He would let it come to pass; if not, that
He would take from me all thoughts about it. The latter has not been the
case, but I have been led more and more to think that the matter may be
of Him. Now, if so, He can influence His people _in any part of the
world_ (for I do not look to Bristol, nor even to England, but to the
living God, whose is the gold and the silver), to intrust me and brother
C----r, whom the Lord has made willing to help me in this work with the
means. Till we have _them,_ we can do nothing in the way of renting a
house, furnishing it, etc. Yet, when once as much as is needed for this
has been sent us, as also proper persons to engage in the work, we do
not think it needful to wait till we have the orphan house endowed, or a
number of yearly subscribers for it; but we trust to be enabled by the
Lord, who has taught us to ask for our _daily_ bread, to look to Him for
the supply of the _daily_ wants of those children whom He may be pleased
to put under our care. Any donations will be received at my house.
Should any believers have tables, chairs, bedsteads, bedding,
earthenware, or any kind of household furniture to spare, for the
furnishing of the house; or remnants, or pieces of calico, linen,
flannel, cloth, or any materials useful for wearing apparel; or clothes
already worn, they will be thankfully received.
Respecting the persons who are needed for carrying on the work, a matter
of no less importance than the procuring of funds, I would observe that
we look for them to God Himself, as well as for the funds; and that all
who may be engaged as masters, matrons, and assistants, according to the
smallness or largeness of the Institution, must be known to us as true
believers; and moreover, as far as we may be able to judge, must
likewise be qualified for the work.
3. At present nothing can be said as to the time when the operations are
likely to commence; nor whether the Institution will embrace children of
both sexes, or be restricted either to boys or girls exclusively; nor of
what age they will be received, and how long they may continue in it;
for though we have thought about these things, yet we would rather be
guided in these particulars by the amount of the means which the Lord
may put into our hands, and by the number of the individuals whom He may
provide for conducting the Institution. Should the Lord condescend to
use us as instruments, a short printed statement will be issued as soon
as something more definite can be said.
4. It has appeared well to us to receive only such destitute children as
have been bereaved of both parents.
5. The children are intended, if girls, to be brought up for service; if
boys, for a trade; and therefore they will be employed, according to
their ability and bodily strength, in useful occupations, and thus help
to maintain themselves; besides this, they are intended to receive a
plain education; but the chief and the special end of the Institution
will be to seek, with God's blessing, to bring them to the knowledge of
Jesus Christ by instructing them in the Scriptures.
FURTHER ACCOUNT RESPECTING THE ORPHAN HOUSE, ETC.
When, of late, the thoughts of establishing an orphan house, in
dependence upon the Lord, revived in my mind, during the first two weeks
I only prayed that if it were of the Lord He would bring it about; but
if not, that He graciously would be pleased to take all thoughts about
it out of my mind. My uncertainty about knowing the Lord's mind did not
arise from questioning whether it would be pleasing in His sight that
there should be an abode and scriptural education provided for destitute
fatherless and motherless children; but whether it were His will that
_I_ should be the instrument of setting such an object on foot, as my
hands were already more than filled. My comfort, however, was, that, if
it were His will, He would provide not merely the means, but also
suitable individuals to take care of the children, so that my part of
the work would take only such a portion of my time as, considering the
importance of the matter, I might give, notwithstanding my many other
engagements. The whole of those two weeks I never asked the Lord for
money or for persons to engage in the work. On December 5th, however,
the subject of my prayer all at once became different. I was reading
Psalm lxxxi., and was particularly struck, more than at any time before,
with verse 10: _"Open thy mouth wide and I will fill it."_ I thought a
few moments about these words, and then was led to apply them to the
case of the orphan house. It struck me that I had never asked the Lord
for anything concerning it, except to know His will respecting its being
established or not; and I then fell on my knees, and opened my mouth
wide, asking him for much. I asked in submission to His will, and
without fixing a time when He should answer my petition. I prayed that
He would give me a house, i.e., either as a loan, or that some one might
be led to pay the rent for one, or that one might be given permanently
for this object; further, I asked Him for 1000 pounds; and likewise for
suitable individuals to take care of the children. Besides this, I have
been since led to ask the Lord to put into the hearts of His people to
send me articles of furniture for the house, and some clothes for the
children. When I was asking the petition I was fully aware what I was
doing, i.e., that I was asking for something which I had no natural
prospect of obtaining from the brethren whom I know, but which was not
too much for the Lord to grant.
APPENDIX F
ARGUMENTS IN PRAYER FOR THE ORPHAN WORK
THE arguments which I plead with God are:
1. That I set about the work for the glory of God, i.e., that there
might be a visible proof, by God supplying, _in answer to prayer only,_
the necessities of the orphans, that He is the _living_ God, and most
willing, even in _our_ day, to answer prayer: and that, therefore, He
would be pleased to send supplies.
2. That God is the "Father of the fatherless," and that He, therefore,
as their Father, would be pleased to provide. (Psalm lxviii. 5.)
3. That I have received the children in the name of Jesus, and that,
therefore, He, in these children, has been received, and is fed, and is
clothed; and that, therefore, He would be pleased to consider this.
(Mark ix. 36, 37.)
4. That the faith of many of the children of God has been strengthened
by this work hitherto, and that, if God were to withhold the means for
the future, those who are weak in faith would be staggered; whilst, by a
continuance of means, their faith might still further be strengthened.
5. That many enemies would laugh, were the Lord to withhold supplies,
and say, did we not foretell that this enthusiasm would come to nothing?
6. That many of the children of God, who are uninstructed, or in a
carnal state, would feel themselves justified to continue their alliance
with the world in the work of God, and to go on as heretofore, in their
unscriptural proceedings respecting similar institutions, so far as the
obtaining of means is concerned, if He were not to help me.
7. That the Lord would remember that I am His child, and that He would
graciously pity me, and remember that _I_ cannot provide for these
children, and that therefore He would not allow this burden to lie upon
me long without sending help.
8. That He would remember likewise my fellow labourers in the work, who
trust in Him, but who would be tried were He to withhold supplies.
9. That He would remember that I should have to dismiss the children
from under our scriptural instruction to their former companions.
10. That He would show that those were mistaken who said that, _at the
first,_ supplies might be expected, while the thing was new, but not
afterwards.
11. That I should not know were He to withhold means, what construction
I should put upon all the many most remarkable answers to prayer which
He has given me heretofore in connection with this work, and which most
fully have shown to me that it is of God.
APPENDIX G
THE PURCHASE OF A SITE, ETC.
MR. BENJAMIN PERRY gives an account of the circumstances under which the
land was purchased, prior to the erection of the orphan houses on Ashley
Down, as he heard it from Mr. Muller's own mouth, showing how directly
the Lord worked on the mind of the owner. Mr. Muller had been making
inquiries respecting the purchase of land much nearer Bristol, the
prices asked being not less than 1000 pounds per acre, when he heard
that the land upon which the Orphan Houses Nos. 1 and 2 stand was for
sale, the price being 200 pounds per acre. He therefore called at the
house of the owner, and was informed that he was not at home, but that
he could be seen at his place of business in the city. Mr. Muller went
there, and was informed that he had left a few minutes before, and that
he would find him at home. Most men would have gone off to the owner's
house at once; but Mr. Muller stopped and reflected, "Peradventure the
Lord, having allowed me to miss the owner twice in so short a time, has
a purpose that I should not see him to-day; and lest I should be going
before the Lord in the matter, I will wait till the morning." And
accordingly he waited and went the next morning, when he found the owner
at home; and on being ushered into his sitting-room, he said: "Ah, Mr.
Muller, I know what you have come to see me about. You want to buy my
land on Ashley Down. I had a dream last night, and I saw you come in to
purchase the land, for which I have been asking 200 pounds per acre; but
the Lord told me not to charge you more than 120 pounds per acre, and
therefore if you are willing to buy at that price the matter is
settled." And within ten minutes the contract was signed. "Thus," Mr.
Muller pointed out, "by being careful to _follow_ the Lord, instead of
_going before_ His leading, I was permitted to purchase the land for 80
pounds per acre less than I should have paid if I had gone to the owner
the evening before."
APPENDIX H
GOD'S FAITHFULNESS IN PROVIDING
MR. PERRY writes: At one meeting at Huntly, by special request Mr.
Muller gave illustrations of God's faithfulness in answer to prayer,
connected with the orphan work, of which the following are examples:
a. He stated that at various times, not only at the beginning of the
work, but also in later years, God had seen fit to try his faith to the
utmost, but only to prove to him the more definitely that He would never
be other than his faithful covenant-keeping God. In illustration he
referred to a time when, the children having had their last meal for the
day, there was nothing left in money or kind for their breakfast the
following morning. Mr. Muller went home, but nothing came in, and he
retired for the night, committing the need to God to provide. Early the
next morning he went for a walk, and while praying for the needed help
he took a turn into a road which he was quite unconscious of, and after
walking a short distance a friend met him, and said how glad he was to
meet him, and asked him to accept 5 pounds for the orphans. He thanked
him, and without saying a word to the donor about the time of need, he
went at once to the orphan houses, praising God for this direct answer
to prayer.
b. On another occasion, when there were no funds in hand to provide
breakfast for the orphans, a gentleman called before the time for
breakfast and left a donation that supplied all their present needs.
When that year's report was issued, this proof of God's faithfulness in
sending help just when needed was recorded, and a short time after the
donor called and made himself known, saying that as his donation had
been given at such a special time of need he felt he must state the
circumstances under which he had given the money, which were as follows:
He had occasion to go to his office in Bristol early that morning before
breakfast, and on the way the thought occurred to him: "I will go to Mr.
Muller's orphan house and give them a donation," and accordingly turned
and walked about a quarter of a mile toward the orphanage, when he
stopped, saying to himself, "How foolish of me to be neglecting the
business I came out to attend to! I can give money to the orphans
another time," and he turned round and walked back towards his office,
but soon felt that he _must_ return. He said to himself: "The orphans
may be needing the money _now._ I may be leaving them in want when God
had sent me to help them;" and so strong was this impression that he
again turned round and walked back till he reached the orphanages, and
thus handed in the money which provided them with breakfast. Mr. Mullets
comment on this was: "Just like my gracious heavenly Father!" and then
he urged his hearers to trust and prove what a faithful covenant-keeping
God He is to those who put their trust in Him.
APPENDIX K
FURTHER RECOLLECTIONS OF MR. MULLER
MR. PERRY furnishes also the following reminiscences: As George Muller
was engaged in free, homely conversation with his friends on a Sunday
afternoon within about three weeks of his departure to be with the Lord,
he referred to two visits he had made during the previous week to two
old and beloved friends. He had fully appreciated that, though they were
about ten years younger than himself, his power to walk, and specially
his power to continue his service for his Lord, was far greater than
theirs. So that he playfully said, with a bright smile: "I came away
from both these beloved brethren feeling that I was quite young by
comparison as to strength, though so much older," and then at once
followed an ascription of praise to God for His goodness to him: "Oh,
how very kind and good my heavenly Father has been to me! I have no
aches or pains, no rheumatism, and now in my ninety-third year I can do
a day's work at the orphan houses with as much ease and comfort to
myself as ever."
One sentence aptly sets forth a striking feature in his Christian
character, viz.: George Muller, nothing. In himself worse than nothing.
The Lord Jesus, everything. By grace, in Christ, the son of the King.