And as such he lived; for all those who knew and loved this beloved and

honoured servant of Christ best would testify that his habitual attitude

towards the Lord was to treat Him as an ever-present, almighty, loving

Friend, whose love was far greater to him than he could ever return, and

who delighted in having his entire confidence about everything, and was

not only ready at hand to listen to his prayers and praises about great

and important matters, but nothing was too small to speak to Him about.

So real was this that it was almost impossible to be enjoying the

privilege of private, confidential intercourse with him without being

conscious that at least to him the Lord was really present, One to whom

he turned for counsel, in prayer, or in praise, as freely as most men

would speak to a third person present; and again and again most marked

answers to prayer have been received in response to petitions thus

unitedly presented to the Lord altogether apart from his own special

work.

APPENDIX L

CHURCH FELLOWSHIP, BAPTISM, ETC.

WHEN brother Craik and I began to labour in Bristol, and consequently

some believers united with us in fellowship, assembling together at

Bethesda, we began meeting together on the basis of the written Word

only, without having any church rules whatever. From the commencement it

was understood that, as the Lord should help us, we would try everything

by the word of God, and introduce and hold fast that only which could be

proved by Scripture. When we came to this determination on Aug. 13,

1832, it was indeed in weakness, but it was in uprightness of heart.--On

account of this it was that, as we ourselves were not fully settled as

to whether those only who had been baptized after they had believed, or

whether all who believed in the Lord Jesus, irrespective of baptism,

should be received into fellowship, nothing was determined about this

point. We felt free to break bread and be in communion with those who

were not baptized, and therefore could with a good conscience labour at

Gideon, where the greater part of the saints, at least at first, were

unbaptized; but, at the same time, we had a secret wish that none but

believers who were baptized might be united with us at Bethesda. Our

reason for this was that we had witnessed in Devonshire much painful

disunion, resulting as we thought, from baptized and unbaptized

believers being in fellowship. Without, then, making it a rule, that

Bethesda Church was to be one of close communion, we nevertheless took

care that those who applied for fellowship should be instructed about

baptism. For many months there occurred no difficulty as none applied

for communion but such as had either been already baptized, or wished to

be, or who became convinced of the scriptural character of believers'

baptism, after we had conversed with them; afterwards, however, three

sisters applied for fellowship, none of whom had been baptized; nor were

their views altered after we had conversed with them. As, nevertheless,

brother Craik and I considered them true believers, and we ourselves

were not fully convinced what was the mind of the Lord in such a case,

we thought it right that these sisters should be received; yet so that

it might be unanimously, as all our church acts _then_ were done; but we

knew _by that time_ that there were several in fellowship with us who

could not conscientiously receive unbaptized believers. We mentioned,

therefore, the names of the three sisters to the church, stating that

they did not see believers' baptism to be scriptural, and that, if any

brother saw, on that account, a reason why they should not be received,

he should let us know. The result was that several objected, and two or

three meetings were held, at which we heard the objections of the

brethren, and sought for ourselves to obtain acquaintance with the mind

of God on the point. Whilst several days thus passed away before the

matter was decided, one of those three sisters came and thanked us that

we had not received her, before being baptized, for she now saw that it

was only shame and the fear of man which had kept her back, and that the

Lord had now made her willing to be baptized. By this circumstance those

brethren who considered it scriptural that all ought to be baptized

before being received into fellowship, were confirmed in their views;

and as to brother Craik and me, it made us, at least, still more

question whether those brethren might not be right; and we felt,

therefore, that in such a state of mind we could not oppose them. The

one sister, therefore, who wished to be baptized was received into

fellowship, but the two others not. Our consciences were the less

affected by this because all, though not baptized, might take the Lord's

supper with us at Bethesda, though not be received into full fellowship;

and because at Gideon, where there were baptized and unbaptized

believers, they might even be received into full fellowship; for we had

not then clearly seen that there is _no scriptural_ distinction between

being in fellowship with individuals and breaking bread with them. Thus

matters stood for many months, i.e., believers were received to the

breaking of bread even at Bethesda, though not baptized, but they were

not received to all the privileges of fellowship.--In August of 1836 I

had a conversation with brother K. C. on, the subject of receiving the

unbaptized into communion, a subject about which, for years, my mind had

been more or less exercised. This brother put the matter thus before me:

either unbaptized believers come under the class of persons who walk

disorderly, and, in that case, we ought to withdraw from them (2 Thess.

iii. 6); or they do not walk disorderly. If a believer be walking

disorderly, we are not merely to withdraw from him at the Lord's table,

but our behaviour towards him ought to be decidedly different from what

it would be were he not walking disorderly, _on all occasions_ when we

may have intercourse with him, or come in any way into contact with him.

Now this is evidently not the case in the conduct of baptized believers

towards their unbaptized fellow believers. The Spirit does not suffer it

to be so, but He witnesses that their not having been baptized does not

necessarily imply that they are walking disorderly; and hence there may

be the most precious communion between baptized and unbaptized

believers. The Spirit does not suffer us to refuse fellowship with them

in prayer, in reading or searching the Scriptures, in social and

intimate intercourse, and in the Lord's work; and yet this ought to be

the case, were they walking disorderly.--This passage, 2 Thess. iii. 6,

to which brother E. C. referred, was the means of showing me the mind of

the Lord on the subject, which is, _that we ought to receive all whom

Christ has received_ (Rom. xv. 7), _irrespective of the measure of grace

or knowledge which they have attained unto._--Some time after this

conversation, in May, 1837, an opportunity occurred, when we (for

brother Craik had seen the same truth) were called upon to put into

practice the light which the Lord had been pleased to give us. A sister,

who neither _had been baptized,_ nor considered herself under any

obligation to be baptized, applied for fellowship. We conversed with her

on this as on other subjects and proposed her for fellowship, though our

conversation had not convinced her that she ought to be baptized. This

led the church again to the consideration of the point. We gave our

reasons, from Scripture, for considering it right to receive this

unbaptized sister to all the privileges of the children of God; but a

considerable number, one-third perhaps, expressed conscientious

difficulty in receiving her. The example of the Apostles, in baptizing

the first believers upon a profession of faith, was especially urged,

which indeed would be an unsurmountable difficulty had not the truth

been mingled with error for so long a time, so that it does not prove

wilful disobedience if any one in our day should refuse to be baptized

after believing. The Lord, however, gave us much help in pointing out

the truth to the brethren, so that the number of those who considered

that only baptized believers should be in communion decreased almost

daily. At last, only fourteen brethren and sisters out of above 180

thought it right, this August 28, 1837, to separate from us, after we

had had much intercourse with them. [I am glad to be able to add that,

even of these fourteen, the greater part afterwards saw their error, and

came back again to us, and that the receiving of all who love our Lord

Jesus into full communion, irrespective of baptism, has never been the

source of disunion among us, though more than fifty-seven years have

passed away since.]

APPENDIX M

CHURCH CONDUCT

I.--QUESTIONS RESPECTING THE ELDERSHIP.

(1) _How does it appear to be the mind of God that, in every church,

there should be recognized Elders?_

_Ans._ From the following passages compared together: Matt. xxiv. 45;

Luke xii. 42.

From these passages we learn that some are set by the Lord Himself in

the office of rulers and teachers, and that this office (in spite of the

fallen state of the church) should be in being, even down to the close

of the present dispensation. Accordingly, we find from Acts xiv. 23, xx.

17; Tit. i. 5; and 1 Pet. v. 1, that soon after the saints had been

converted, and had associated together in a church character, Elders

were appointed to take the rule over them and to fulfil the office of

under-shepherds.

This must not be understood as implying that, when believers are

associated in church fellowship, they ought to elect Elders according to

their own will, whether the Lord may have qualified persons or not; but

rather that such should wait upon God, that He Himself would be pleased

to raise up such as may be qualified for teaching and ruling in His

church.

(2) _How do such come into office?_

_Ans._ By the appointment of the Holy Ghost, Acts xx. 28.

(3) _How may this appointment be made known to the individuals called to

the office, and to those amongst whom they may be called to labour?_

_Ans._ By the secret call of the Spirit, 1 Tim. iii. 1, confirmed by the

possession of the requisite qualifications, 1 Tim. iii. 2-7; Tit. i.

6-9, and by the Lord's blessing resting upon their labours, 1 Cor. ix.

2.

In 1 Cor. ix. 2, Paul condescends to the weakness of some, who were in

danger of being led away by those factious persons who questioned his

authority. As an Apostle--appointed by the express word of the Lord--he

needed not such outward confirmation. But if he used his success as an

argument in confirmation of his call, how much more may ordinary

servants of the Lord Jesus employ such an argument, seeing that the way

in which they are called for the work is such as to require some outward

confirmation!

(4) _Is it incumbent upon the saints to acknowledge such and to submit

to them in the Lord?_

_Ans._ Yes. See 1 Cor. xvi. 15, 16; 1 Thess. v. 12, 13; Heb. xiii. 7,

17; and 1 Tim. v. 17.

In these passages obedience to pastoral authority is clearly enjoined.

II.--_Ought matters of discipline to be finally settled by the Elders_

in private, _or_ in the presence of the church, and as the act of the

whole body?

_Ans._ (1) Such matters are to be finally settled in the presence of the

church. This appears from Matt. xviii. 17; 1 Cor. v. 4, 5; 2 Cor. ii.

6-8; 1 Tim. v. 20.

(2) Such matters are to be finally settled _as the act of the whole

body,_ Matt. xviii. 17, 18. In this passage the act of exclusion is

spoken of as the act of the whole body. 1 Cor. v. 4, 5, v. 12, 13. In

this passage Paul gives the direction, respecting the exercise of

discipline, in such a way to render the whole body responsible: verse 7,

"Purge out the old leaven that ye may be a new lump"; and verse 13,

"Therefore put away from among yourselves that wicked person." From 2

Cor. ii. 6-8 we learn that the act of exclusion was not the act of the

Elders only, but of the church: "Sufficient to such a man is this

punishment [rather, public censure] _which was inflicted of many."_ From

verse 8 we learn that the act of restoration was to be a public act of

the brethren: "Wherefore I beseech you that ye would confirm [rather,

ratify by a public act] your love towards him."

As to the reception of brethren into fellowship, this is an act of

simple obedience to the Lord, both on the part of the elders and the

whole church. We are bound and privileged to receive all those who make

a credible profession of faith in Christ, according to that Scripture,

"Receive ye one another, as Christ also received us, to the glory of

God." (Rom. xv. 7.)

III.--_When should church acts (such as acts of reception, restoration,

exclusion, etc.) be attended to?_

_Ans._ It cannot be expressly proved from Scripture whether such acts

were attended to at the meeting for the breaking of bread, or at any

other meeting; therefore this is a point on which, if different churches

differ, mutual forbearance ought to be exercised. The way in which such

matters have hitherto been managed amongst us has been by the church

coming together on a week-evening. Before we came to Bristol we had been

accustomed to this mode, and, finding nothing in Scripture against it,

we continued the practice. But, after prayer and more careful

consideration of this point, it has appeared well to us that such acts

should be attended to on the Lord's days, when the saints meet together

for the breaking of bread. We have been induced to make this alteration

by the following reasons:

(1) _This latter mode prevents matters from being delayed._ There not

being a sufficiency of matter for a meeting on purpose every week, it

has sometimes happened that what would better have been stated to the

church at once has been kept back from the body for some weeks. Now, it

is important that what concerns the whole church should be made known as

soon as possible to those who are in fellowship, that they may act

accordingly. Delay, moreover, seems inconsistent with the

pilgrim-character of the people of God.

(2) _More believers can be present on the Lord's days than can attend on

week-evenings._ The importance of this reason will appear from

considering how everything which concerns the church should be known to

_as many as possible._ For how can the saints pray for those who may

have to be excluded,--how can they sympathize in cases of peculiar

trial,--and how can they rejoice and give thanks on account of those who

may be received or restored, unless they are made acquainted with the

facts connected with such cases?

(3) _A testimony is thus given that all who break bread are church

members._ By attending to church acts in the meeting for breaking of

bread, we show that we _make no difference_ between receiving into

fellowship at the Lord's Supper, and into church membership, but that

the individual who is admitted to the Lord's table is therewith also

received to all the privileges, trials, and responsibilities of church

membership.

(4) There is a peculiar propriety in acts of reception, restoration, and

exclusion being attended to when the saints meet together for the

breaking of bread, as, in that ordinance especially, we show forth our

fellowship with each other.

Objections answered.

(1) This alteration has the appearance of changeableness.

_Reply._ Such an objection would apply to any case in which increased

light led to any improvement, and is, therefore, not to be regarded. It

would be an evil thing if there were any change respecting the

foundation truths of the Gospel; but the point in question is only a

matter of church order.

(2) More time may thus be required than it would be well to give to such

a purpose on the Lord's day.

_Reply._ As, according to this plan, church business will be attended to

_every Lord's day,_ it is more than probable that the meetings will be

thereby prolonged for a few minutes only; but, should circumstance

require it, a special meeting may still be appointed during the week,

for all who break bread with us. This, however, would only be needful,

provided the matters to be brought before the brethren were to require

more time than could be given to them at the breaking of bread.*

* The practice, later on, gave place to a week-night meeting, on

Tuesday, for transaction of such "church acts."--A. T. P.

N.B. (1) Should any persons be present who do not break bread with us,

they may be requested to withdraw whenever such points require to be

stated as it would not be well to speak of in the presence of

unbelievers.

(2) As there are two places in which the saints meet for the breaking of

bread, the matters connected with church acts must be brought out at

each place.

IV.--QUESTIONS RELATIVE TO THE LORD'S SUPPER.

(1) _How frequently ought the breaking of bread to be attended to?_

_Ans._ Although we have no express command respecting the frequency of

its observance, yet the example of the apostles and of the first

disciples would lead us to observe this ordinance every Lord's day.

(Acts xx. 7.)

(2) _What ought to be the character of the meeting at which the saints

are assembled for the breaking of bread?_

_Ans._ As in this ordinance we show forth our common participation in

all the benefits of our Lord's death, and our union to Him and to each

other (1 Cor. x. 16, 17), opportunity ought to be given for the exercise

of the gifts of teaching or exhortation, and communion in prayer and

praise. (Rom. xii. 4-8; Eph. iv. 11-16.) The manifestation of our common

participation in each other's gifts cannot be fully given at such

meetings, if the whole meeting is, necessarily, conducted by one

individual. This mode of meeting does not, however, take off from those

who have the gifts of teaching or exhortation the responsibility of

edifying the church as opportunity may be offered.

(3) _Is it desirable that the bread should be broken at the Lord's

Supper by one of the elders, or should each individual of the body break

it for himself?_

_Ans._ Neither way can be so decidedly proved from Scripture that we are

warranted in objecting to the other as positively unscriptural, yet--

(1) The letter of Scripture seems rather in favour of its being done by

each brother and sister (1 Cor. x. 16, 17): "The bread which _we

break."_

(2) Its being done by each of the disciples is more fitted to express

that we all, by our sins, have broken the body of our Lord.

(3) By attending to the ordinance in this way, we manifest our freedom

from the common error that the Lord's Supper must be administered by

some particular individual, possessed of what is called a ministerial

character, instead of being an act of social worship and obedience.

APPENDIX N

THE WISE SAYINGS OF GEORGE MULLER

FEW who have not carefully read the Narrative of Mr. Muller and the

subsequent Reports issued year by year, have any idea of the large

amount of wisdom which there finds expression. We give here a few

examples of the sagacious and spiritual counsels and utterances with

which these pages abound.

THE BODY.

CARE OF THE BODY.

I find it a difficult thing, whilst caring for the body, not to neglect

the soul. It seems to me much easier to go on altogether regardless of

the body, in the service of the Lord, than to take care of the body, in

the time of sickness, and not to neglect the soul, especially in an

affliction like my present one, when the head allows but little reading

or thinking.--What a blessed prospect to be delivered from this wretched

evil nature!

HABITS OF SLEEP.

My own experience has been, almost invariably, that if I have not the

_needful_ sleep, my spiritual enjoyment and strength is greatly affected

by it. I judge it of great moment that the believer, in travelling,

should seek as much as possible to refrain from travelling by night, or

from travelling in such a way as that he is deprived of the needful

night's rest; for if he does not, he will be unable with renewed bodily

and mental strength to give himself to prayer and meditation, and the

reading of the Holy Scriptures, and he will surely feel the pernicious

effects of this all the day long. There may occur cases when travelling

by night cannot be avoided; but, if it can, _though we should seem to

lose time by it, and though it should cost more money,_ I would most

affectionately and solemnly recommend the refraining from

night-travelling; for, in addition to our drawing beyond measure upon

our bodily strength, we must be losers spiritually. The next thing I

would advise with reference to travelling is, with all one's might to

seek morning by morning, before setting out, to take time for meditation

and prayer, and reading the word of God; for although we are always

exposed to temptation, yet we are so especially in travelling.

Travelling is one of the devil's especial opportunities for tempting us.

Think of that, dear fellow believers. Seek always to ascertain carefully

the mind of God, before you begin anything; but do so in particular

before you go on a journey, so that you may be quite sure that it is the

will of God that you should undertake that journey, lest you should

needlessly expose yourself to one of the special opportunities of the

devil to ensnare you. So far from envying those who have a carriage and

horses at their command, or an abundance of means, so that they are not

hindered from travelling for want of means, let us who are not thus

situated rather thank God that _in this particular_ we are not exposed

to the temptation of needing to be less careful in ascertaining the will

of God before we set out on a journey.

CHILDREN.

CONVERSION OF CHILDREN.

As far as my experience goes, it appears to me that believers generally

have expected far too little of present fruit upon their labours among

children. There has been a hoping that the Lord some day or other would

own the instruction which they give to children, and would answer at

some time or other, though after many years only, the prayers which they

offer up on their behalf. Now, while such passages as Proverbs xxii. 6,

Ecclesiastes xi. 1, Galatians vi. 9, 1 Cor. xv. 58, give unto us

assurance not merely respecting everything which we do for the Lord, in

general, but also respecting bringing up children in the fear of the

Lord, in particular, that our labour is not in vain in the Lord; yet we

have to guard against abusing such passages, by thinking it a matter of

little moment whether we see _present_ fruit or not; but, on the

contrary, we should give the Lord no rest till we see present fruit, and

therefore, in persevering, yet submissive, prayer, we should make known

our requests unto God. I add, as an encouragement to believers who

labour among children, that during the last two years seventeen other

young persons or children, from the age of eleven and a half to

seventeen, have been received into fellowship among us, and that I am

looking out now for many more to be converted, and that not merely of

the orphans, but of the Sunday-school and day-school children.

NEGLECT OF CHILDREN.

The power for good or evil that resides in a little child is great

beyond all human calculation. A child rightly trained may be a

world-wide blessing, with an influence reaching onward to eternal years.

But a neglected or misdirected directed child may live to blight and

blast mankind, and leave influences of evil which shall roll on in

increasing volume till they plunge into the gulf of eternal perdition.

"A remarkable instance was related by Dr. Harris, of New York, at a

recent meeting of the State Charities Aid Association. In a small

village in a county on the upper Hudson, some seventy years ago, a young

girl named 'Margaret' was sent adrift on the casual charity of the

inhabitants. She became the mother of a long race of criminals and

paupers, and her progeny has cursed the county ever since. The county

records show _two hundred_ of her descendants who have been criminals.

In one single generation of her unhappy line there were twenty children;

of these, three died in infancy, and seventeen survived to maturity. Of

the seventeen, nine served in the State prison for high crimes an

aggregate term of fifty years, while the others were frequent inmates of

jails and penitentiaries and almshouses. Of the nine hundred

descendants, through six generations, from this unhappy girl who was

left on the village streets and abandoned in her childhood, a great

number have been idiots, imbeciles, drunkards, lunatics, paupers, and

prostitutes: but two hundred of the more vigorous are on record as

criminals. This neglected little child has thus cost the county

authorities, in the effects she has transmitted, _hundreds of thousands

of dollars,_ in the expense and care of criminals and paupers, besides

the untold damage she has inflicted on property and public morals."

TRAINING OF CHILDREN.

Seek to cherish in your children early the habit of being interested

about the work of God, and about cases of need and distress, and use

them too at _suitable times,_ and under _suitable circumstances,_ as

your almoners, and you will reap fruit from doing so.

CHRISTIAN LIFE.

BEGINNING OF LIFE, ETC.

God alone can give spiritual life at the first, and keep it up in the

soul afterwards.

CROSS-BEARING.

The Christian, like the bee, might suck honey out of every flower. I saw

upon a snuffer-stand in bas-relief, "A heart, a cross under it, and

roses under both." The meaning was obviously this, that the heart which

bears the cross for a time meets with roses afterwards.

KEEPING PROMISES.

It has been often mentioned to me, in various places, that brethren in

business do not sufficiently attend to the keeping of promises, and I

cannot therefore but entreat all who love our Lord Jesus, and who are

engaged in a trade or business, to seek for His sake not to make any

promises, except they have every reason to believe they shall be able to

fulfil them, and therefore carefully to weigh all the circumstances,

before making any engagement, lest they should fail in its

accomplishment. It is even in these little ordinary affairs of life that

we may either bring much honour or dishonour to the Lord; and these are

the things which every unbeliever can take notice of. Why should it be

so often said, and sometimes with a measure of ground, or even much

ground: "Believers are bad servants, bad tradesmen, bad masters"? Surely

it ought not to be true that _we, who have power with God to obtain by

prayer and faith all needful grace, wisdom, and skill,_ should be bad

servants, bad tradesmen, bad masters.

THE LOT AND THE LOTTERY.

It is altogether wrong that I, a child of God, should have anything to

do with so worldly a system as that of the lottery. But it was also

unscriptural to go to the lot at all for the sake of ascertaining the

Lord's mind, and this I ground on the following reasons. We have neither

a commandment of God for it, nor the example of our Lord, nor that of

the apostles, _after the Holy Spirit had been given on the day of

Pentecost._ 1. We have many exhortations in the word of God to seek to

know His mind by prayer and searching the Holy Scriptures, but no

passage which exhorts us to use the lot. 2. The example of the apostles

(Acts i.) in using the lot, in the choice of an apostle in the room of

Judas Iscariot, is the only passage which can be brought in favour of

the lot from the New Testament (and to the Old we have not to go, under

this dispensation, for the sake of ascertaining how we ought to live as

disciples of Christ). Now concerning this circumstance we have to

remember that the Spirit was not yet given (John vii. 39; xiv. 16, 17;

xvi. 7, 13), by whose teaching especially it is that we may know the

mind of the Lord; and hence we find that, after the day of Pentecost,

the lot was no more used, but the apostles gave themselves to prayer and

fasting to ascertain how they ought to act.

NEW TASTES.

What a difference grace makes! There were few people, perhaps, more

passionately fond of travelling, and seeing fresh places, and new

scenes, than myself; but now, since, by the grace of God, I have seen

beauty in the Lord Jesus, I have lost my taste for these things.... What

a different thing, also, to travel in the service of the Lord Jesus,

from what it is to travel in the service of the flesh!

OBEDIENCE.

_Every instance of obedience, from right motives, strengthens us

spiritually, whilst every act of disobedience weakens us spiritually._

SEPARATION UNTO GOD.

May the Lord grant that the eyes of many of His children may be opened,

so that they may seek, in all spiritual things, to be separated from

unbelievers (2 Cor. vi. 14-18), and to do _God's work_ according to

_God's mind!_

SERVICE TO ONE'S GENERATION.

My business is, with all my might to serve my own generation; in doing

so I shall best serve the next generation, should the Lord Jesus

tarry.... The longer I live, the more I am enabled to realize that I

have but one life to live on earth, and that this one life is but a

_brief_ life, for sowing, in comparison with _eternity,_ for reaping.

SURETY FOR DEBT.

How precious it is, even for this life, to act according to the word of

God! This perfect revelation of His mind gives us directions for

everything, even the most minute affairs of this life. It commands us,

"Be thou not one of them that strike hands, or of them that are sureties

for debts." (Prov. xxii. 26.) The way in which Satan ensnares persons,

to bring them into the net, and to bring trouble upon them by becoming

sureties, is, that he seeks to represent the matter as if there were no

danger connected with that particular case, and that one might be sure

one should never be called upon to pay the money; but the Lord, the

faithful Friend, tells us in His own word that the only way in such a

matter "to be sure" is "to hate suretyship." (Prov. xi. 15.) The

following points seem to me of solemn moment for consideration, if I

were called upon to become surety for another: 1. What obliges the

person, who wishes me to become surety for him, to need a surety? Is it

really a good cause in which I am called upon to become surety? I do not

remember ever to have met with a case in which in a plain, and godly,

and in all respects scriptural matter such a thing occurred. There was

generally some sin or other connected with it. 2. If I become surety,

notwithstanding what the Lord has said to me in His word, am I in such a

position that no one will be injured by my being called upon to fulfil

the engagements of the person for whom I am going to be surety? In most

instances this alone ought to keep one from it.

3. If still I become surety, the amount of money for which I become

responsible must be so in my power that I am able to produce it whenever

it is called for, in order that the name of the Lord may not be

dishonoured.

4. But if there be the possibility of having to fulfil the engagements

of the person in whose stead I have to stand, is it the will of the Lord

that I should spend my means in that way? Is it not rather His will that

my means should be spent in another way? 5. How can I get over the plain

word of the Lord, which is to the contrary, even if the first four

points could be satisfactorily settled?

CHURCH LIFE.

ASSEMBLY OF BELIEVERS.

It has been my own happy lot, during the last thirty-seven years, to

become acquainted with hundreds of individuals, who were not inferior to

apostolic Christians.

That the disciples of Jesus should meet together on the first day of the

week for the breaking of bread, and that that should be their principal

meeting, and that those, whether one or several, who are truly gifted by

the Holy Spirit for service, be it for exhortation, or teaching, or

rule, etc., are responsible to the Lord for the exercise of their

gifts--these are to me no matters of uncertainty, but points on which my

soul, by grace, is established, through the revealed will of God.

FORMALISM.

I have often remarked the injurious effects of doing things because

others did them, or because it was the custom, or because they were

persuaded into acts of _outward_ self-denial, or giving up things whilst

the heart did not go along with it, and whilst the _outward act_ WAS NOT

_the result of the inward powerful working of the Holy Ghost, and the

happy entering into our fellowship with the Father and with the Son._

Everything that is a mere form, a mere habit and custom in divine

things, is to be dreaded exceedingly: _life, power, reality,_ this is

what we have to aim after. Things should not result from without, but

from within. The sort of clothes I wear, the kind of house I live in,

the quality of the furniture I use, all such like things should not

result from other persons' doing so and so, or because it is customary

among those brethren with whom I associate to live in such and such a

simple, inexpensive self-denying way; but whatever be done in these

things, in the way of giving up, or self-denial, or deadness to the

world, should result from the joy we have in God, from the knowledge of

our being the children of God, from the entering into the preciousness

of our future inheritance, etc. Far better that for the time being we

stand still, and do not take the steps which we see others take, than

that it is merely the force of example that leads us to do a thing, and

afterwards it be regretted. Not that I mean in the least by this to

imply we should continue to live in luxury, self-indulgence, and the

like, whilst others are in great need; but we should begin the thing in

a right way, i.e., aim after the right state of heart; begin _inwardly_

instead of _outwardly._ If otherwise, it will not last. We shall look

back, or even get into a worse state than we were before. But oh, how

different if joy in God leads us to any little act of self-denial! How

gladly do we do it then! How great an honour then do we esteem it to be!

How much does the heart then long to be able to do more for Him who has

done so much for us! We are far then from looking down in proud

self-complacency upon those who do not go as far as we do, but rather

pray to the Lord that He would be pleased to help our dear brethren and

sisters forward who may seem to us weak in any particular point; and we

also are conscious to ourselves that if we have a little more light or

strength with reference to one point, other brethren may have more light

or grace in other respects.

HELPING ONE ANOTHER.

As to the importance of the children of God's opening their hearts to

each other, especially when they are getting into a cold state, or are

under the power of a certain sin, or are in especial difficulty; I know

from my own experience how often the snare of the devil has been broken

when under the power of sin; how often the heart has been comforted when

nigh to be overwhelmed; how often advice, under great perplexity, has

been obtained,--by opening my heart to a brother in whom I had

confidence. We are children of the same family, and ought therefore to

be helpers one of another.

INQUIRY MEETINGS.

1. Many persons, on account of timidity, would prefer coming at an

appointed time to the vestry to converse with us, to calling on us in

our own house. 2. The very fact of appointing a time for seeing people,

to converse with them in private concerning the things of eternity, has

brought some who, humanly speaking, never would have called on us under

other circumstances; yea, it has brought even those who, though they

thought they were concerned about the things of God, yet were completely

ignorant; and thus we have had an opportunity of speaking to them. 3.

These meetings have also been a great encouragement to ourselves in the

work; for often, when we thought that such and such expositions of the

Word had done no good at all, it was, through these meetings, found to

be the reverse; and likewise, when our hands were hanging down, we have

been afresh encouraged to go forward in the work of the Lord, and to

continue sowing the seed in hope, by seeing at these meetings fresh

cases, in which the Lord had condescended to use us as instruments,

particularly as in this way instances have sometimes occurred in which

individuals have spoken to us about the benefit which they derived from

our ministry, not only a few months before, but even as long as two,

three, and four years before.

For the above reasons I would particularly recommend to other servants

of Christ, especially to those who live in large towns, if they have not

already introduced a similar plan, to consider whether it may not be

well for them also to set apart such times for seeing inquirers. Those

meetings, however, require much prayer, to be enabled to speak aright,

to all those who come, according to their different need; and one is led

continually to feel that one is not sufficient of one's self for these

things, but that our sufficiency can be alone of God. These meetings

also have been by far the most wearing-out part of all our work, though

at the same time the most refreshing.

PASTORAL VISITATION.

An _unvisited_ church will sooner or later become an _unhealthy church._

PEW-RENTS.

1. Pew-rents are, according to James ii. 1-6, against the mind of the

Lord, as, in general, the poor brother cannot have so good a seat as the

rich. 2. A brother may gladly do something towards my support if left to

his own time; but when the quarter is up, he has perhaps other expenses,

and I do not know whether he pays his money grudgingly, and of

necessity, or cheerfully; but God loveth a cheerful giver. _I knew it to

be a fact_ that sometimes it had not been convenient to individuals to

pay the money, when it had been asked for by the brethren who collected

it. 3. Though the Lord had been pleased to give me grace to be faithful,

so that I had been enabled not to keep back the truth, when He had shown

it to me; still I felt that the pew-rents were a snare to the servant of

Christ. It was a temptation to me, at least for a few minutes, at the

time when the Lord had stirred me up to pray and search the Word

respecting the ordinance of baptism, because 30 pounds of my salary was

at stake if I should be baptized.

STATE CHURCHES.

All establishments, even because they are establishment, 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.

FAITH.

ANXIETY.

Where Faith begins, anxiety ends;

Where anxiety begins, Faith ends.

Ponder these words of the Lord Jesus, "Only believe." As long as we are

able to trust in God, holding fast in heart, that he is able and willing

to help those who rest on the Lord Jesus for salvation, in all matters

which are for His glory and their good, the heart remains calm and

peaceful. It is only when we _practically_ let go faith in His power or

His love, that we lose our peace and become troubled. This very day I am

in great trial in connection with the work in which I am engaged; yet my

soul was calmed and quieted by the remembrance of God's power and love;

and I said to myself this morning: "As David encouraged himself in

Jehovah his God, when he returned to Ziklag, so will I encourage myself

in God;" and the result was peace of soul.... It is the very time for

_faith_ to work, when _sight_ ceases. The greater the difficulties, the

easier for _faith._ As long as there remain certain natural prospects,

faith does not get on even as easily (if I may say so), as when all

natural prospects fail.

DEPENDENCE ON GOD.

Observe two things! We acted _for God_ in delaying the public meetings

and the publishing of the Report; but _God's way leads always into

trial, so far as sight and sense are concerned. Nature_ always will be

tried _in God's ways._ The Lord was saying by this poverty, "I will now

see whether you truly lean upon me, and whether you truly look to me."

Of all the seasons that I had ever passed through since I had been

living in this way, _up to that time,_ I never knew any period in which

my faith was tried so sharply, as during the four months from Dec. 12,

1841, to April 12, 1842. But observe further: We might even now have

altered our minds with respect to the public meetings and publishing the

Report; for _no one knew our determination, at this time,_ concerning

the point. Nay, on the contrary, we knew with what delight very many

children of God were looking forward to receive further accounts. But

the Lord kept us steadfast to the conclusion, at which we had arrived

under His guidance.

GIFT AND GRACE OF FAITH.

It pleased the Lord, I think, to give me in some cases something like

the gift (not grace) of faith, so that unconditionally I could ask and

look for an answer. The difference between the _gift_ and the _grace_ of

faith seems to me this. According to the _gift of faith_ I am able to do

a thing, or believe that a thing will come to pass, the not doing of

which, or the not believing of which would not be sin; according to the

_grace of faith_ I am able to do a thing, or believe that a thing will

come to pass, respecting which I have the word of God as the ground to

rest upon, and, therefore, the not doing it, or the not believing it

_would be sin._ For instance, _the gift of faith_ would be needed, to

believe that a sick person should be restored again, though _there is no

human probability: for there is no promise to that effect; the grace of

faith_ is needed to believe that the Lord will give me the necessaries

of life, if I first seek the kingdom of God and His righteousness: for

_there is a promise to that effect._ (Matt. vi. 33.)

SELF-WILL.

The natural mind is ever prone _to reason, _when we ought _to believe;_

to be _at work,_ when we ought to be _quiet;_ to go our own way, when we

ought steadily to walk on in God's ways, however trying to nature.

TRIALS OF FAITH.

The Lord gives faith, for the very purpose of trying it for the glory of

His own name, and for the good of him who has it; and, by the very trial

of our faith, we not only obtain blessing to our own souls, by becoming

the better acquainted with God, if we hold fast our confidence in Him,

but our faith is also, by the exercise, strengthened: and so it comes,

that, if we walk with God in any measure of uprightness of heart, the

trials of faith will be greater and greater.

It is for the church's benefit that we are put in these straits; and if,

therefore, in the hour of need, we were to take goods on credit, the

first and primary object of the work would be completely frustrated, and

no heart would be further strengthened to trust in God, nor would there

be any longer that manifestation of the special and particular

providence of God, which has hitherto been so abundantly shown through

this work, even in the eyes of unbelievers, whereby they have been led

to see _that there is, after all, reality in the things of God,_ and

many, through these printed accounts, have been truly converted. For

these reasons, then, we consider it our precious privilege, as

heretofore, to continue to wait upon the Lord only, instead of taking

goods on credit, or borrowing money from some kind friends, when we are

in need. Nay, we purpose, as God shall give us grace, to look to Him

only, though morning after morning we should have nothing in hand for

the work--yea, though from meal to meal we should have to look to Him;

being fully assured that He who is now (1845) in the tenth year feeding

these many orphans, and who has never suffered them to want, and that He

who is now (1845) in the twelfth year carrying on the other parts of the

work, without any branch of it having had to be stopped for want of

means, will do so for the future also. And here I do desire in the deep

consciousness of my natural helplessness and dependence upon the Lord to

confess that through the grace of God my soul has been in peace, though

day after day we have had to wait for our daily provisions upon the

Lord; yea, though even from meal to meal we have been required to do

this.

GIVING.

ASKING GIFTS, ETC.

It is not enough to obtain means for the work of God, but that these

means should be obtained in God's way. To ask unbelievers for means is

_not_ God's way; to _press_ even believers to give, is _not_ God's way;

but the _duty_ and the _privilege_ of being allowed to contribute to the

work of God should be pointed out, and this should be followed up with

earnest prayer, believing prayer, and will result in the desired end.

CLAIMS OF GOD.

It is true, the Gospel demands our _All;_ but I fear that, in the

general claim on _All,_ we have shortened the claim on _everything._ We

are not under law. True; but that is not to make our obedience less

complete, or our giving less bountiful: rather, is it not, that after

all claims of law are settled, the new nature finds its joy in doing

more than the law requires? Let us abound in the work of the Lord more

and more.

GIVING IN ADVERSITY.

At the end of the last century a very godly and liberal merchant in

London was one day called on by a gentleman, to ask him for some money

for a charitable object. The gentleman expected very little, having just

heard that the merchant had sustained heavy loss from the wreck of some

of his ships. Contrary, however, to expectation, he received about ten

times as much as he had expected for his object. He was unable to

refrain from expressing his surprise to the merchant, told him what he

had heard, how he feared he should scarcely have received anything, and

asked whether after all there was not a mistake about the shipwreck of

the vessels. The merchant replied, It is quite true, I have sustained

heavy loss, by these vessels being wrecked, but that is the very reason,

why I give you so much; for I must make better use than ever of my

stewardship, lest it should be entirely taken from me.

How have we to act if prosperity in our business, our trade, our

profession, etc., should suddenly cease, notwithstanding our having

given a considerable proportion of our means for the Lord's work? My

reply is this: "In the day of adversity _consider."_ It is the will of

God that we should ponder our ways; that we should see whether there is

any particular reason, why God has allowed this to befall us. In doing

so, we may find, that we have too much looked on our prosperity as a

matter of course, and have not sufficiently owned and recognized

_practically_ the hand of God in our success. Or it may be, while the

Lord has been pleased to prosper us, we have spent too much on

ourselves, and may have thus, though unintentionally, _abused_ the

blessing of God. I do not mean by this remark to bring any children of

God into bondage, so that, with a scrupulous conscience, they should

look at every penny, which they spend on themselves; this is not the

will of God concerning us; and yet, on the other hand, there is verily

such a thing as propriety or impropriety in our dress, our furniture,

our table, our house, our establishment, and in the yearly amount we

spend on ourselves and family.

GIVING AND HOARDING.

I have every reason to believe, that, had I begun to lay up, the Lord

would have stopped the supplies, and thus, the ability of doing so was

only _apparent._ Let no one profess to trust in God, and yet lay up for

future wants, otherwise the Lord will first send him to the hoard he has

amassed, before He can answer the prayer for more.

"There is that scattereth, and yet increaseth; and there is that

withholdeth _more than is meet,_ but it tendeth to poverty." (Prov. xi.

24.) Notice here the word _"more than is meet;"_ it is not said,

withholdeth all; but "more than is meet" viz., while he gives, it is so

little, in comparison with what it might be, and ought to be, that it

tendeth to poverty.

MOTIVES TO GIVING.

Believers should seek more and more to enter into the grace and love of

God, in giving His only-begotten Son, and into the grace and love of the

Lord Jesus, in giving Himself in our room, in order that, constrained by

love and gratitude, they may be increasingly led to surrender their

bodily and mental strength, their time, gifts, talents, property,

position in life, rank, and all they have and are to the Lord. By this I

do not mean that they should give up their business, trade, or

profession, and become preachers; nor do I mean that they should take

all their money and give it to the first beggar who asks for it; but

that they should hold all they have and are, for the Lord, not as

owners, but as stewards, and be willing, _at His bidding,_ to use for

Him part or all they have. However short the believer may fall, nothing

less than this should be his aim.

STEWARDSHIP.

It is the Lord's order, that in whatever way He is pleased to make us

His stewards, whether as to temporal or spiritual things, if we are

indeed acting as _stewards_ and not as _owners,_ He will make us

stewards over _more._

Even in this life, and as to temporal things, the Lord is pleased to

repay those who act for Him as stewards, and who contribute to His work

or to the poor, as He may be pleased to prosper them? But how much

greater is the _spiritual_ blessing we receive, both in this life and in

the world to come, if constrained by the love of Christ, we act as God's

stewards, respecting that with which He is pleased to intrust us!

SYSTEMATIC GIVING.

Only _fix even the smallest amount_ you purpose to give of your income,

and give this regularly; and as God is pleased to increase your light

and grace, and is pleased to prosper you more, so give more. If you

neglect an _habitual giving, a regular giving, a giving from principle

and upon scriptural ground,_ and leave it only to feeling and impulse,

or particular arousing circumstances, you will certainly be a loser.

A merchant in the United States said in answer to inquiries relative to

his mode of giving, "In consecrating my life anew to God, aware of the

ensnaring influence of riches and the necessity of deciding on a plan of

charity, before wealth should bias my judgment, I adopted the following

system:

"I decided to balance my accounts as nearly as I could every month,

reserving such portion of profits as might appear adequate to cover

probable losses, and to lay aside, by entry on a benevolent account, one

tenth of the remaining profits, great or small, as a fund for benevolent

expenditure, supporting myself and family on the remaining nine tenths.

I further determined that if at any time my net profits, that is profits

from which clerk-hire and store expenses had been deducted, should

exceed five hundred dollars in a month, I would give 12 per cent.; if

over seven hundred dollars, 15 per cent.; if over nine hundred dollars,

17 per cent.; if over thirteen hundred dollars, 22 per cent.--thus

increasing the proportion of the whole as God should prosper me, until

at fifteen hundred dollars I should give 25 per cent, or 375 dollars a

month. As capital was of the utmost importance to my success in

business, I decided not to increase the foregoing scale until I had

acquired a certain capital, after which I would give one quarter of all

net profits, great or small, and, on the acquisition of another certain

amount of capital, I decided to give half, and, on acquiring what I

determined would be a full sufficiency of capital, then to give the

whole of my net profits.

"It is now several years since I adopted this plan, and under it I have

acquired a handsome capital, and have been prospered beyond my most

sanguine expectations. Although constantly giving, I have never yet

touched the bottom of my fund, and have repeatedly been surprised to

find what large drafts it would bear. True, during some months, I have

encountered a salutary trial of faith, when this rule has led me to lay

by the tenth while the remainder proved inadequate to my support; but

the tide has soon turned, and with gratitude I have recognized a

heavenly hand more than making good all past deficiencies."

The following deeply interesting particulars are recorded in the memoir

of Mr. Cobb, a Boston merchant. At the age of twenty-three, Mr. Cobb

drew up and subscribed the following remarkable document:

"By the grace of God I will never be worth more than 50,000 dollars,

"By the grace of God I will give one fourth of the net profits of my

business to charitable and religious uses.

"If I am ever worth 20,000 dollars I will give one half of my net

profits; and if ever I am worth 30,000 dollars, I will give three

fourths; and the whole after 50,000 dollars. So help me God, or give to

a more faithful steward, and set me aside."

"To this covenant," says his memoir "he adhered with conscientious

fidelity. He distributed the profits of his business with an increasing

ratio, from year to year, till he reached the point which he had fixed

as a limit to his property, and then gave to the cause of God all the

money which he earned. At one time, finding that his property had

increased beyond 50,000 dollars, he at once devoted the surplus 7,500

dollars.

"On his death-bed he said, 'by the grace of God--_nothing else_--by the

grace of God I have been enabled, under the influence of these

resolutions to give away more than 40,000 dollars.' How good the Lord

has been to me!"

Mr. Cobb was also an active, humble, and devoted Christian, seeking the

prosperity of feeble churches; labouring to promote the benevolent

institutions of the day; punctual in his attendance at prayer meetings,

and anxious to aid the inquiring sinner; watchful for the eternal

interests of those under his charge; mild and amiable in his deportment;

and, in the general tenor of his life and character, an example of

consistent piety.

His last sickness and death were peaceful, yea triumphant. "It is a

glorious thing," said he, "to die. I have been active and busy in the

world--I have enjoyed as much as any one--God has prospered me--I have

everything to bind me here--I am happy in my family--I have property

enough--but how small and mean does this world appear on a sick-bed!

Nothing can equal my enjoyment in the near view of heaven. _My hope in

Christ_ is worth infinitely more than all other things. The blood of

Christ--the blood of Christ--none but Christ! Oh! how thankful I feel

that God has provided a way that I, sinful as I am, may look forward

with joy to another world, through His dear Son."

GOD.

APPROVAL OF GOD.

_In the whole work we desire to stand with God, and not to depend upon

the favourable or unfavourable judgment of the multitude._

CHASTISEMENTS OF GOD.

_Our Heavenly Father never takes any earthly thing from His children

except He means to give them something better instead._

The Lord, in His very love and faithfulness, will not, and cannot, let

us go on in backsliding, but He will visit us with stripes, to bring us

back to Himself!

The Lord never lays more on us, in the way of chastisement, than our

state of heart makes needful; so that whilst He smites with the one

hand, He supports with the other.

If, as believers in the Lord Jesus, we see that our Heavenly Father, on

account of wrong steps, or a wrong state of heart, is dealing with us in

the way of discipline or correction, we have to be grateful for it; for

He is acting thus towards us according to that selfsame love, which led

Him not to spare His only begotten Son, but to deliver Him up for us;

and our gratitude to Him is to be expressed in words, and even by deeds.

We have to guard against _practically_ despising the chastening of the

Lord, though we may not do so in word, and against _fainting_ under

chastisement: since all is intended for blessing to us.

FAITHFULNESS OF GOD.

Perhaps you have said in your heart: "How would it be, suppose the funds

of the orphans were reduced to nothing, and those who are engaged in the

work had nothing of their own to give, and a meal-time were to come, and

you had no food for the children." Thus indeed it may be, for our hearts

are desperately wicked. If ever we should be so left to ourselves, as

that either we depend no more upon the living God, or that "we regard

iniquity in our hearts," then such a state of things, we have reason to

believe, would occur. But so long as we shall be enabled to trust in the

living God, and so long as, though falling short in every way of what we

might be, and ought to be, we are at least kept from living in sin, such

a state of things cannot occur.

The Lord, to show His continued care over us, raises up new helpers.

They that trust in the Lord shall never be confounded! Some who helped

for a while may fall asleep in Jesus; others may grow cold in the

service of the Lord; others may be as desirous as ever to help, but have

no longer the means; others may have both a willing heart to help, and

have also the means, but may see it the Lord's will to lay them out in

another way;--and thus, from one cause or another, were we to lean upon

man, we should surely be confounded; but, in leaning upon the living God

alone, we are BEYOND _disappointment, and_ BEYOND _being forsaken

because of death,_ or _want of means,_ or _want of love,_ or _because of

the claims of other work._ How precious to have learned in any measure

to stand with God alone in the world, and yet to be happy, and to know

that surely no good thing shall be withheld from us whilst we walk

uprightly!

PARTNERSHIP WITH GOD.

A brother, who is in about the same state in which he was eight years

ago, has very little enjoyment, and makes no progress in the things of

God. The reason is that, against his conscience, he remains in a

calling, which is opposed to the profession of a believer. We are

exhorted in Scripture to abide in our calling; but only if we can abide

in it _"with God."_ (1 Cor. vii. 24.)

POWER OF GOD.

There is a worldly proverb, dear Christian reader, with which we are all

familiar, it is this, "Where there is a will there is a way." If this is

the proverb of those who know not God, how much more should believers in

the Lord Jesus, who have power with God, say: "Where there is a will

there is a way."

TRUST IN GOD.

Only let it be trust _in God,_ not in _man,_ not in _circumstances,_ not

_in any of your own exertions,_ but real trust in God, and you will be

helped in your various necessities.... Not in circumstances, not in

natural prospects, not in former donors, _but solely in God._ This is

just that which brings the blessing. If we _say_ we trust in Him, but in

reality do not, then God, taking us at our word, lets us see that we do

not really confide in Him; and hence failure arises. On the other hand,

if our trust in the Lord is real, help will surely come, "According unto

thy faith be it unto thee."

It is a source of deep sorrow to me, that, notwithstanding my having so

many times before referred to this point, thereby to encourage believers

in the Lord Jesus, to roll all their cares upon God, and to trust in Him

at all times, it is yet, by so many, put down to mere natural causes,

that I am helped; as if the Living God were no more the Living God, and

as if in former ages answers to prayers might have been expected, but

that in the nineteenth century they must not be looked for.

WILL OF GOD.

How important it is to ascertain the will of God, before we undertake

anything, because we are then not only blessed in our own souls, but

also the work of our hands will prosper.

Just in as many points as we are acting according to the mind of God, in

so many are we blessed and made a blessing. Our manner of living is

according to the mind of the Lord, for He delights in seeing His

children thus come to Him (Matt. vi); and therefore, though I am weak

and erring in many points, yet He blesses me in this particular.

First of all, to see well to it, that the work in which he desires to be

engaged is _God's work;_ secondly, that _he_ is the person to be engaged

in this work; thirdly, that _God's time_ is come, when he should do this

work; and then to be assured, that, if he seeks God's help in His own

appointed way, He will not fail him. We have ever found it thus, and

expect to find it thus, on the ground of the promises of God, to the end

of our course.

1. Be slow to take new steps in the Lord's service, or in your business,

or in your families. Weigh everything well; weigh all in the light of

the Holy Scriptures, and in the fear of God. 2. Seek to have no will of

your own, in order to ascertain the mind of God, regarding any steps you

propose to take, so that you can honestly say, you are willing to do the

will of God, if He will only please to instruct you. 3. But when you

have found out what the will of God is, seek for His help, and seek it

earnestly, perseveringly, patiently, believingly, and expectingly: and

you will surely, in His own time and way, obtain it.

We have not to rush forward in self-will and say, I will do the work,

and I will trust the Lord for means, this cannot be real trust, it is

the counterfeit of faith, it is presumption; and though God, in great

pity and mercy, may even help us finally out of debt; yet does this, on

no account, prove that we were right in going forward before His time

was come. We ought, rather, under such circumstances to say to

ourselves: Am I indeed doing the _work of God?_ And if so, _I_ may not

be the person to do it; or if I am the person, _His time_ may not yet be

come for me to go forward; it may be His good pleasure to exercise my

faith and patience. I ought, therefore, quietly to wait His time; for

when it is come, God will help. Acting on this principle brings

blessing.

To ascertain the Lord's will we ought to use scriptural means. Prayer,

the word of God, and His Spirit should be united together. We should go

to the Lord repeatedly in prayer, and ask Him to teach us by His Spirit

through His word. I say by His Spirit through His word. For if we should

think that His Spirit led us to do so and so, because certain facts are

so and so, and yet His word is opposed to the step which we are going to

take, we should be deceiving ourselves.... No situation, no business

will be given to me _by God,_ in which I have not time enough to care

about my soul. Therefore, however outward circumstances may appear, it

can only be considered as permitted of God, to prove the genuineness of

my love, faith, and obedience, but by no means as the leading of His

providence to induce me to act contrary to His revealed will.

MARRIAGE.

To enter upon the marriage union is one of the most deeply important

events of life. It cannot be too prayerfully treated. Our happiness, our

usefulness, our living for God or for ourselves after wards, are often

most intimately connected with our choice. Therefore, in the most

prayerful manner, this choice should be made. Neither beauty, nor age,

nor money, nor mental powers, should be that which prompts the decision;

but 1st, Much waiting upon God for guidance should be used; 2nd, A

hearty purpose to be willing to be guided by Him should be aimed after;

3rd, True godliness without a shadow of doubt, should be the first and

absolutely needful qualification, to a Christian, with regard to a

companion for life. In addition to this, however, it ought to be, at the

same time, calmly and patiently weighed, whether, in other respects,

there is a suitableness. For instance, for an educated man to choose an

entirely uneducated woman, is unwise; for however much on his part love

might be willing to cover the defect, it will work very unhappily with

regard to the children.

PRAYER.

ANSWERS TO PRAYER.

I myself have for twenty-nine years been waiting for an answer to prayer

concerning a certain spiritual blessing. Day by day have I been enabled

to continue in prayer for this blessing. At home and abroad, in this

country and in foreign lands, in health and in sickness, however much

occupied, I have been enabled, day by day, by God's help, to bring this

matter before Him; and still I have not the full answer yet.

Nevertheless, I look for it. I expect it confidently. The very fact that

day after day, and year after year, for twenty-nine years, the Lord has

enabled me to continue, patiently, believingly, to wait on Him for the

blessing, still further encourages me to wait on; and so fully am I

assured that God hears me about this matter, that I have often been

enabled to praise Him beforehand for the full answer, which I shall

ultimately receive to my prayers on this subject. Thus, you see, dear

reader, that while I have hundreds, yea, thousands of answers, year by

year, I have also, like yourself and other believers, the trial of faith

concerning certain matters.

ANXIETY AVOIDED BY PRAYER.

Though all believers in the Lord Jesus are not called upon to establish

orphan houses, schools for poor children, etc., and trust in God for

means; yet all believers, according to the will of God concerning them

in Christ Jesus, may cast, and ought to cast, all their care upon Him

who careth for them, and need not be anxiously concerned about anything,

as is plainly to be seen from 1 Peter v. 7; Philippians iv. 6; Matthew

vi. 25-34.

My Lord is not limited; He can again supply; He knows that this present

case has been sent to me; and thus, this way of living, so far from

_leading to anxiety,_ as it regards possible future want, is rather the

means of _keeping from it_.... This way of living has often been the

means of reviving the work of grace in my heart, when I have been

getting cold; and it also has been the means of bringing me back again

to the Lord, after I have been backsliding. For it will not do,--it is

not possible, to live in sin, and at the same time, by communion with

God, to draw down from heaven everything one needs for the life that now

is.... Answer to prayer, obtained in this way, has been the means of

quickening my soul, and filling me with much joy.

I met at a brother's house with several believers, when a sister said

that she had often thought about the care and burden I must have on my

mind, as it regards obtaining the necessary supplies for so many

persons. As this may not be a solitary instance, I would state that, by

the grace of God, this is no cause of anxiety to me. The children I have

years ago cast upon the Lord. The whole work is His, and it becomes me

to be _without carefulness._ In whatever points I am lacking, in this

point I am able, by the grace of God, to roll the burden upon my

heavenly Father. Though now (July 1845) for about seven years our funds

have been so exhausted, that it has been comparatively a _rare_ case

that there have been means in hand to meet the necessities of the

orphans for _three days_ together; yet have I been only once tried in

spirit, and that was on Sept. 18, 1838, when for the first time the Lord

seemed not to regard our prayer. But when He did send help at that time,

and I saw that it was only for the trial of our faith, and not because

He had forsaken the work that we were brought so low, my soul was so

strengthened and encouraged, that I have not only not been allowed to

distrust the Lord since that time, but I have not even been cast down

when in the deepest poverty. Nevertheless, in this respect also am I

now, as much as ever, dependent on the Lord; and I earnestly beseech for

myself and my fellow-labourers the prayers of all those, to whom the

glory of God is dear. How great would be the dishonour to the name of

God, if we, who have so publicly made our boast in Him, should so fall

as to act in these very points as the world does! Help us, then,

brethren, with your prayers, that we may trust in God to the end. We can

expect nothing but that our faith will yet be tried, and it may be more

than ever; and we shall fall, if the Lord does not uphold us.

BORROWING AND PRAYING.

As regards borrowing money, I have considered that there is no ground to

go away from the door of the Lord to that of a believer, so long as He

is willing to supply our need.

COMMUNION WITH GOD IN PRAYER.

How truly precious it is that every one who rests alone upon the Lord

Jesus for salvation, has in the living God a father, to whom he may

fully unbosom himself concerning the most minute affairs of his life,

and concerning everything that lies upon his heart! Dear reader, do you

know the living God? Is He, in Jesus, your Father? Be assured that

Christianity is something more than forms and creeds and ceremonies:

there is life, and power, and reality, in our holy faith. If you never

yet have known this, then come and taste for yourself. I beseech you

affectionately to meditate and pray over the following verses: John iii.

16; Rom. x. 9, 10; Acts x. 43; 1 John v. 1.

CONDITIONS OF PRAYER.

Go for yourself, with all your temporal and spiritual wants, to the

Lord. Bring also the necessities of your friends and relatives to the

Lord. Only make the trial, and you will perceive how able and willing He

is to help you. Should you, however, not at once obtain answers to your

prayers, be not discouraged; but continue patiently, believingly,

perseveringly to wait upon God: and as assuredly as that which you ask

would be for your real good, and therefore for the honour of the Lord;

and as assuredly as you ask it solely on the ground of the worthiness of

our Lord Jesus, so assuredly you will at last obtain the blessing. I

myself have had to wait upon God concerning certain matters for years,

before I obtained answers to my prayers; but at last they came. At this

very time, I have still to renew my requests daily before God,

respecting a certain blessing for which I have besought Him for eleven

years and a half, and which I have as yet obtained only in part, but

concerning which I have no doubt that the full blessing will be granted

in the end.... The great point is that we ask only for that which it

would be for the glory of God to give to us; for that, and that alone,

can be for our real good. But it is not enough that the thing for which

we ask God be for His honour and glory, but we must secondly ask it in

the name of the Lord Jesus, viz., expect it only on the ground of His

merits and worthiness. Thirdly, we should believe that God is able and

willing to give us what we ask Him for. Fourthly, we should continue in

prayer till the blessing is granted; without fixing to God a time when,

or the circumstances under which, He should give the answer. Patience

should be in exercise, in connection with our prayer. Fifthly, we

should, at the same time, look out for and expect an answer till it

comes. If we pray in this way, we shall not only have answers, thousands

of answers to our prayers; but our own souls will be greatly refreshed

and invigorated in connection with these answers.

If the obtaining of your requests were not for your real good, or were

not tending to the honour of God, you might pray for a long time,

without obtaining what you desire. The glory of God should be always

before the children of God, in what they desire at His hands; and their

own spiritual profit, being so intimately connected with the honour of

God, should never be lost sight of, in their petitions. But now, suppose

we are believers in the Lord Jesus, and make our requests unto God,

depending alone on the Lord Jesus as the ground of having them granted;

suppose, also, that, so far as we are able honestly and uprightly to

judge, the obtaining of our requests would be for our real spiritual

good and for the honour of God; we yet need, lastly, to _continue_ in

prayer, until the blessing is granted unto us. It is not enough to begin

to pray, nor to pray aright; nor is it enough to continue _for a time_

to pray; but we must patiently, believingly continue in prayer, until we

obtain an answer; and further, we have not only to _continue_ in prayer

unto the end, but we have also _to believe_ that God does hear us, and

will answer our prayers. Most frequently we fail in not continuing in

prayer until the blessing is obtained and _in not expecting_ the

blessing.

FAITH, PRAYER, AND THE WORD OF GOD.

_Prayer and faith, the universal remedies against every want and every

difficulty;_ and the nourishment of prayer and faith, God's holy word,

helped me over all the difficulties.--I never remember, in all my

Christian course, a period now (in March 1895) of sixty-nine years and

four months, that I ever SINCERELY and PATIENTLY sought to know the will

of God by _the teaching of the Holy Ghost,_ through the instrumentality

of the _word of God,_ but I have been ALWAYS directed rightly. But if

_honesty of heart_ and _uprightness before God_ were lacking, or if I

did not _patiently_ wait upon God for instruction, or if I preferred

_the counsel of my fellow men_ to the declarations of _the word of the

living God,_ I made great mistakes.

SECRET PRAYER.

Let none expect to have the mastery over his inward corruption in any

degree, without going in his weakness again and again to the Lord for

strength. Nor will prayer with others, or conversing with the brethren,

make up for secret prayer.

SNARES OF SATAN AS TO PRAYER.

It is a common temptation of Satan to make us give up the reading of the

Word and prayer when our enjoyment is gone; as if it were of no use to

read the Scriptures when we do not enjoy them, and as if it were of no

use to pray when we have no spirit of prayer; whilst the truth is, in

order to enjoy the Word, we ought to continue to read it, and the way to

obtain a spirit of prayer is to continue praying; for the less we read

the word of God, the less we desire to read it, and the less we pray,

the less we desire to pray.

WORK AND PRAYER.

Often the work of the Lord itself may be a temptation to keep us from

that communion with Him which is so essential to the benefit of our own

souls.... Let none think that public prayer will make up for closet

communion.

Here is the great secret of success. Work with all your might; but trust

not in the least in your work. Pray with all your might for the blessing

of God; but work, at the same time, with all diligence, with all

patience, with all perseverance. Pray then, and work. Work and pray. And

still again pray, and then work. And so on all the days of your life.

The result will surely be, abundant blessing. Whether you _see_ much

fruit or little fruit, such kind of service will be blessed.... Speak

also for the Lord, as if everything depended on your exertions; yet

trust not the least in your exertions, but in the Lord, who alone can

cause your efforts to be made effectual, to the benefit of your fellow

men or fellow believers. Remember, also, that God delights to bestow

blessing, but, generally, as the result of earnest, believing prayer.

PREACHING.

It came immediately to my mind that such sort of preaching might do for

illiterate country people, but that it would never do before a

well-educated assembly in town. I thought, the truth ought to be

preached at all hazards, but it ought to be given in a different form,

suited to the hearers. Thus I remained unsettled in my mind as it

regards the mode of preaching; and it is not surprising that I did not

then see the truth concerning this matter, for I did not understand the

work of the Spirit, and therefore saw not the powerlessness of human

eloquence. Further, I did not keep in mind that if the most illiterate

persons in the congregation can comprehend the discourse, the most

educated will understand it too; but that the reverse does not hold

true.

RESTITUTION.

Restitution is the revealed will of God. If it is omitted, while we have

it in our power to make it, guilt remains on the conscience, and

spiritual progress is hindered. Even though it should be connected with

difficulty, self-denial, and great loss, it is to be attended to. Should

the persons who have been defrauded be dead, their heirs are to be found

out, if this can be done, and restitution is to be made to them. But

there may be cases when this cannot be done, and then _only_ the money

should be given to the Lord for His work or His poor. One word more.

Sometimes the guilty person may not have grace enough, if the rightful

owners are living, to make known to them the sin; under such

circumstances, though not the best and most scriptural way, rather than

have guilt remaining on the conscience, it is better to make restitution

anonymously than not at all. About fifty years ago, I knew a man under

concern about his soul, who had defrauded his master of two sacks of

flour, and who was urged by me to confess this sin to his late employer,

and to make restitution. He would not do it, however, and the result was

that for twenty years he never obtained real peace of soul till the

thing was done.

REWARDS.

Christians do not practically remember that while we are saved by grace,

altogether by grace, so that in the matter of salvation works are

altogether excluded; yet that so far as the rewards of grace are

concerned, in the world to come, there is an intimate connection between

the life of the Christian here and the enjoyment and the glory in the

day of Christ's appearing.

SIN AND SALVATION.

Rumblings last our whole life. Jesus came not to save _painted_ but

_real_ sinners; but He _has_ saved us, and will surely make it manifest.

SPIRIT OF GOD.

At Stuttgart, the dear brethren had been entirely uninstructed about the

truths relating to the power and presence of the Holy Ghost in the

church of God, and to our ministering one to another as fellow members

in the body of Christ; and I had known enough of painful consequences

when brethren began to meet professedly in dependence upon the Holy

Spirit without knowing what was meant by it, and thus meetings had

become opportunities _for unprofitable talking rather than for godly

edifying...._ All these matters ought to be left to the ordering of the

Holy Ghost, and that if it had been truly good for them, the Lord would

have not only led me to speak _at that time,_ but also on _the very

subject_ on which they desired that I should speak to them.

TRUTH--PROPORTION OF FAITH.

Whatever parts of truth are made too much of, though they were even the

most precious truths connected with our being risen in Christ, or our

heavenly calling, or prophecy, sooner or later those who lay an _undue_

stress upon _these parts_ of truth, and thus make them too prominent,

will be losers in their own souls, and, if they be teachers, they will

injure those whom they teach.

UNIVERSALISM.

In reference to universal salvation, I found that they had been led into

this error because (1) They did not see the difference between the

earthly calling of the Jews, and the heavenly calling of the believers

in the Lord Jesus in the present dispensation, and therefore they said

that, because the words "everlasting," etc., are applied to "the

possession of the land of Canaan" and the "priesthood of Aaron,"

therefore, the punishment of the wicked cannot be without end, seeing

that the possession of Canaan and the priesthood of Aaron are not

without end. My endeavour, therefore, was to show the brethren the

difference between the _earthly_ calling of Israel and our _heavenly_

one, and to prove from Scripture that, whenever the word "everlasting"

is used with reference to things purely not of the earth, but beyond

time, it denotes a period without end. (2) They had laid exceeding great

stress upon a few passages where, in Luther's translation of the German

Bible, the word hell occurs, and where it ought to have been translated

either "hades" in some passages, or "grave" in others, and where they

saw a _deliverance out of hell,_ and a _being brought up out of hell,_

instead of _"out of the grave."_

WORD OF GOD.

_The word of God is our only standard, and the Holy Spirit our only

teacher._

Besides the Holy Scriptures, which should be always THE book, THE CHIEF

book to us, not merely in theory, but also in practice, such like books

seem to me the most useful for the growth of the inner man. Yet one has

to be cautious in the choice, and to guard against reading too much.

WORK FOR GOD.

When He orders something to be done for the glory of His name, He is

both able and willing to find the needed individuals for the work and

the means required. Thus, when the Tabernacle in the Wilderness was to

be erected, He not only fitted men for the work, but He also touched the

hearts of the Israelites to bring the necessary materials and gold,

silver, and precious stones; and all these things were not only brought,

but in such abundance that a proclamation had to be made in the camp,

that no more articles should be brought, because there were more than

enough. And again, when God for the praise of His name would have the

Temple to be built by Solomon, He provided such an amount of gold,

silver, precious stones, brass, iron, etc., for it, that all the palaces

or temples which have been built since have been most insignificant in

comparison.

PRINTED IN THE UNITED STATES OF AMERICA

End of Project Gutenberg's George Muller of Bristol, by Arthur T. Pierson