George Muller of Bristol Part 6

Here then we have a threefold witness to the secret of true prosperity and unmingled blessing: devout meditation and reflection upon the Scriptures, which are at once a book of law, a river of life, and a mirror of self--fitted to convey the will of G.o.d, the life of G.o.d, and the transforming power of G.o.d. That believer makes a fatal mistake who _for any cause_ neglects the prayerful study of the word of G.o.d. To read G.o.d's holy book, by it search one's self, and turn it into prayer and so into holy living, is the one great secret of growth in grace and G.o.dliness. The worker _for_ G.o.d must first be a worker _with_ G.o.d: he must have power with G.o.d and must prevail with Him in prayer, if he is to have power with men and prevail with men in preaching or in any form of witnessing and serving. At all costs let us make sure of that highest preparation for our work--the preparation of our own souls; and for this we must _take time_ to be alone with His word and His Spirit, that we may truly meet G.o.d, and understand His will and the revelation of Himself.

If we seek the secrets of the life George Muller lived and the work he did, this is the very key to the whole mystery, and with that key any believer can unlock the doors to a prosperous growth in grace and power in service. G.o.d's word is His WORD--the expression of His thought, the revealing of His mind and heart. The supreme end of life is to know G.o.d and make Him known; and how is this possible so long as we neglect the very means He has chosen for conveying to us that knowledge! Even Christ, the Living Word, is to be found enshrined in the written word.

Our knowledge of Christ is dependent upon our acquaintance with the Holy Scriptures, which are the reflection of His character and glory--the firmament across the expanse of which He moves as the Sun of righteousness.

On April 22, 1832, George Muller first stood in the pulpit of Gideon Chapel. The fact and the date are to be carefully marked as the new turning-point in a career of great usefulness. Henceforth, for almost exactly sixty-six years, Bristol is to be inseparably a.s.sociated with his name. Could he have foreseen, on that Lord's day, what a work the Lord would do through him in that city; how from it as a centre his influence would radiate to the earth's ends, and how, even after his departure, he should continue to bear witness by the works which should follow him, how his heart would have swelled and burst with holy grat.i.tude and praise,--while in humility he shrank back in awe and wonder from a responsibility and an opportunity so vast and overwhelming!

In the afternoon of this first Sabbath he preached at Pithay Chapel a sermon conspicuously owned of G.o.d. Among others converted by it was a young man, a notorious drunkard. And, before the sun had set, Mr.

Muller, who in the evening heard Mr. Craik preach, was fully persuaded that the Lord had brought him to Bristol for a purpose, and that for a while, at least, there he was to labour. Both he and his brother Craik felt, however, that Bristol was not the place to reach a clear decision, for the judgment was liable to be unduly bia.s.sed when subject to the pressure of personal urgency, and so they determined to return to their respective fields of previous labour, there to wait quietly upon the Lord for the promised wisdom from above. They left for Devonshire on the first of May; but already a brother had been led to a.s.sume the responsibility for the rent of Bethesda Chapel as a place for their joint labours, thus securing a second commodious building for public worship.

Such blessing had rested on these nine days of united testimony in Bristol that they both gathered that the Lord had a.s.suredly called them thither. The seal of His sanction had been on all they had undertaken, and the last service at Gideon Chapel on April 29th had been so thronged that many went away for lack of room.

Mr. Muller found opportunity for the exercise of humility, for he saw that by many his brother's gifts were much preferred to his own; yet, as Mr. Craik would come to Bristol only with him as a yokefellow, G.o.d's grace enabled him to accept the humiliation of being the less popular, and comforted him with the thought that two are better than one, and that each might possibly fill up some lack in the other, and thus both together prove a greater benefit and blessing alike to sinners and to saints--as the result showed. That same grace of G.o.d helped Mr. Muller to rise higher--nay, let us rather say, to sink lower and, "in honor preferring one another," to rejoice rather than to be envious; and, like John the Baptist, to say within himself: "A man can receive nothing except it be given him from above." Such a humble spirit has even in this life oftentimes its recompense of reward. Marked as was the impress of Mr. Craik upon Bristol, Mr. Muller's influence was even deeper and wider. As Henry Craik died in 1866, his own work reached through a much longer period; and as he was permitted to make such extensive mission tours throughout the world, his witness was far more outreaching. The lowly-minded man who bowed down to take the lower place, consenting to be the more obscure, was by G.o.d exalted to the higher seat and greater throne of influence.

Within a few weeks the Lord's will, as to their new sphere, became so plain to both these brethren that on May 23d Mr. Muller left Teignmouth for Bristol, to be followed next day by Mr. Craik. At the believers'

meeting at Gideon Chapel they stated their terms, which were acceded to: that they were to be regarded as accepting no fixed relationship to the congregation, preaching in such manner and for such a season as should seem to them according to the Lord's will; that they should not be under bondage to any rules among them; that _pew-rents should be done away with;_ and that they should, as in Devonshire, _look to the Lord to supply all temporal wants through the voluntary offerings of those to whom they ministered._

Within a month Bethesda Chapel had been so engaged for a year as to risk no debt, and on July 6th services began there as at Gideon. From the very first, the Spirit set His seal on the joint work of these two brethren. Ten days after the opening service at Bethesda, an evening being set for inquirers, the throng of those seeking counsel was so great that more than four hours were consumed in ministering to individual souls, and so from time to time similar meetings were held with like encouragement.

August 13, 1832, was a memorable day. On that evening at Bethesda Chapel Mr. Muller, Mr. Craik, one other brother, and four sisters--_only seven in all_--sat down together, uniting in church fellowship _"without any rules,--desiring to act only as the Lord should be pleased to give light through His word."_

This is a very short and simple entry in Mr. Mailer's journal, but it has most solemn significance. It records what was to him separation to the hallowed work of building up a simple apostolic church, with no manual of guidance but the New Testament; and in fact it introduces us to the THIRD PERIOD of his life, when he entered fully upon the work to which G.o.d had set him apart. The further steps now followed in rapid succession. G.o.d having prepared the workman and gathered the material, the structure went on quietly and rapidly until the life-work was complete.

Cholera was at this time raging in Bristol. This terrible 'scourge of G.o.d' first appeared about the middle of July and continued for three months, prayer-meetings being held often, and for a time daily, to plead for the removal of this visitation. Death stalked abroad, the knell of funeral-bells almost constantly sounding, and much solemnity hanging like a dark pall over the community. Of course many visits to the sick, dying, and afflicted became necessary, but it is remarkable that, among all the children of G.o.d among whom Mr. Muller and Mr. Craik laboured, but one died of this disease.

In the midst of all this gloom and sorrow of a fatal epidemic, a little daughter was born to Mr. and Mrs. Muller September 17, 1832. About her name, Lydia, sweet fragrance lingers, for she became one of G.o.d's purest saints and the beloved wife of James Wright. How little do we forecast at the time the future of a new-born babe who, like Samuel, may in G.o.d's decree be established to be a prophet of the Lord, or be set apart to some peculiar sphere of service, as in the case of another Lydia, whose heart the Lord opened and whom He called to be the nucleus of the first Christian church in Europe.

Mr. Mullers unfeigned humility, and the docility that always accompanies that unconscious grace, found new exercise when the meetings with inquirers revealed the fact that his colleague's preaching was much more used of G.o.d than his own, in conviction and conversion. This discovery led to much self-searching, and he concluded that three reasons lay back of this fact: first, Mr. Craik was more spiritually minded than himself; second, he was more earnest in prayer for converting power; and third, he oftener spoke directly to the unsaved, in his public ministrations.

Such disclosures of his own comparative lack did not exhaust themselves in vain self-reproaches, but led at once to more importunate prayer, more diligent preparation for addressing the unconverted, and more frequent appeals to this cla.s.s. From this time on, Mr. Muller's preaching had the seal of G.o.d upon it equally with his brother's. What a wholesome lesson to learn, that for every defect in our service there is a cause, and that the one all-sufficient remedy is the throne of grace, where in every time of need we may boldly come to find grace and help!

It has been already noted that Mr. Muller did not satisfy himself with more prayer, but gave new diligence and study to the preparation of discourses adapted to awaken careless souls. In the supernatural as well as the natural sphere, there is a law of cause and effect. Even the Spirit of G.o.d works not without order and method; He has His chosen channels through which He pours blessing. There is no accident in the spiritual world. "The Spirit bloweth where He listeth," but even the wind has its circuits. There is a kind of preaching, fitted to bring conviction and conversion, and there is another kind which is not so fitted. Even in the faithful use of truth there is room for discrimination and selection. In the armory of the word of G.o.d are many weapons, and all have their various uses and adaptations. Blessed is the workman or warrior who seeks to know what particular implement or instrument G.o.d appoints for each particular work or conflict. We are to study to keep in such communion with His word and Spirit as that we shall be true workmen that need "not to be ashamed, rightly dividing the word of truth." (2 Tim. ii. 15.)

This expression, found in Paul's second letter to Timothy, is a very peculiar one ([Transcriber's Note: Greek source text for the English phrase quoted in the paragraph immediately above appears here]). It seems to be nearly equivalent to the Latin phrase _recte viam secare--to cut a straight road_--and to hint that the true workman of G.o.d is like the civil engineer to whom it is given to construct a direct road to a certain point. The hearer's heart and conscience is the objective point, and the aim of the preacher should be, so to use G.o.d's truth as to reach most directly and effectively the needs of the hearer. He is to avoid all circuitous routes, all evasions, all deceptive apologies and by-ways of argument, and seek by G.o.d's help to find the shortest, straightest, quickest road to the convictions and resolutions of those to whom he speaks. And if the road-builder, before he takes any other step, first carefully _surveys his territory and lays out his route,_ how much more should the preacher first study the needs of his hearers and the best ways of successfully dealing with them, and then with even more carefulness and prayerfulness study the adaptation of the word of G.o.d and the gospel message to meet those wants.

Early in the year 1833, letters from missionaries in Baghdad urged Messrs. Muller and Craik to join them in labours in that distant field, accompanying the invitation with drafts for two hundred pounds for costs of travel. Two weeks of prayerful inquiry as to the mind of the Lord, however, led them to a clear decision _not_ to go--a choice never regretted, and which is here recorded only as part of a complete biography, and as ill.u.s.trating the manner in which each new call for service was weighed and decided.

We now reach another stage of Mr. Muller's entrance upon his complete life-work. In February, 1832, he had begun to read the biography of A.

H. Francke, the founder of the Orphan Houses of Halle. As that life and work were undoubtedly used of G.o.d to make him a like instrument in a kindred service, and to mould even the methods of his philanthropy, a brief sketch of Francke's career may be helpful.

August H. Francke was Muller's fellow countryman. About 1696, at Halle in Prussia, he had commenced the largest enterprise for poor children then existing in the world. He trusted in G.o.d, and He whom he trusted did not fail him, but helped him throughout abundantly.

The inst.i.tutions, which resembled rather a large street than a building, were erected, and in them about two thousand orphan children were housed, fed, clad, and taught. For about thirty years all went on under Francke's own eyes, until 1727, when it pleased the Master to call the servant up higher; and after his departure his like-minded son-in-law became the director. Two hundred years have pa.s.sed, and these Orphan Houses are still in existence, serving their n.o.ble purpose.

It is needful only to look at these facts and compare with Francke's work in Halle George Muller's monuments to a prayer-hearing G.o.d on Ashley Down, to see that in the main the latter work so far resembles the former as to be in not a few respects its counterpart. Mr. Muller began his orphan work a little more than one hundred years after Francke's death; ultimately housed, fed, clothed, and taught over two thousand orphans year by year; personally supervised the work for over sixty years--twice as long a period as that of Francke's personal management--and at his decease likewise left his like minded son-in-law to be his successor as the sole director of the work. It need not be added that, beginning his enterprise like Francke in dependence on G.o.d alone, the founder of the Bristol Orphan Houses trusted from first to last only in Him.

It is very noticeable how, when G.o.d is preparing a workman for a certain definite service, He often leads him out of the beaten track into a path peculiarly His own by means of some striking biography, or by contact with some other living servant who is doing some such work, and exhibiting the spirit which must guide if there is to be a true success.

Meditation on Franeke's life and work naturally led this man who was hungering for a wider usefulness to think more of the poor homeless waifs about him, and to ask whether he also could not plan under G.o.d some way to provide for them; and as he was musing the fire burned.

As early as June 12, 1833, when not yet twenty-eight years old, the inward flame began to find vent in a scheme which proved the first forward step toward his orphan work. It occurred to him to gather out of the streets, at about eight o'clock each morning, the poor children, give them a bit of bread for breakfast, and then, for about an hour and a half, teach them to read or read to them the Holy Scriptures; and later on to do a like service to the adult and aged poor. He began at once to feed from thirty to forty such persons, confident that, as the number increased, the Lord's provision would increase also. Unburdening his heart to Mr. Craik, he was guided to a place which could hold one hundred and fifty children and which could be rented for ten shillings yearly; as also to an aged brother who would gladly undertake the teaching.

Unexpected obstacles, however, prevented the carrying out of this plan.

The work already pressing upon Mr. Muller and Mr. Craik, the rapid increase of applicants for food, and the annoyance to neighbours of having crowds of idlers congregating in the streets and lying about in troops--these were some of the reasons why this method was abandoned.

But the _central thought and aim_ were never lost sight of: G.o.d had planted a seed in the soil of Mr. Mullers heart, presently to spring up in the orphan work, and in the Scriptural Knowledge Inst.i.tution with its many branches and far-reaching fruits.

From time to time a backward glance over the Lord's dealings encouraged his heart, as he looked forward to unknown paths and untried scenes. He records at this time--the close of the year 1833--that during the four years since he first began to trust in the Lord alone for temporal supplies he had suffered no want. He had received during the first year one hundred and thirty pounds, during the second one hundred and fifty-one, during the third one hundred and ninety-five, and during the last two hundred and sixty-seven--all in free-will offerings and without ever asking any human being for a penny. He had looked alone to the Lord, yet he had not only received a supply, but an increasing supply, year by year. Yet he also noticed that at each year's close he had very little, if anything, left, and that much had come through strange channels, from distances very remote, and from parties whom he had never seen. He observed also that in every case, according as the need was greater or less, the supply corresponded. He carefully records for the benefit of others that, when the calls for help were many, the Great Provider showed Himself able and willing to send help accordingly.* The ways of divine dealing which he had thus found true of the early years of his life of trust were marked and magnified in all his after-experience, and the lessons learned in these first four years prepared him for others taught in the same school of G.o.d and under the same Teacher.

* Vol. I. 105.

Thus G.o.d had brought His servant by a way which he knew not to the very place and sphere of his life's widest and most enduring work. He had moulded and shaped His chosen vessel, and we are now to see to what purposes of world-wide usefulness that earthen vessel was to be put, and how conspicuously the excellency of the power was to be of G.o.d and not of man.

CHAPTER VIII

A TREE OF G.o.d'S OWN PLANTING

THE time was now fully come when the divine Husbandman was to glorify Himself by a product of His own husbandry in the soil of Bristol.

On February 20, 1834, George Muller was led of G.o.d to sow the seed of what ultimately developed into a great means of good, known as "The Scriptural Knowledge Inst.i.tution, for Home and Abroad." As in all other steps of his life, this was the result of much prayer, meditation on the Word, searching of his own heart, and patient waiting to know the mind of G.o.d.

A brief statement of the reasons for founding such an inst.i.tution, and the principles on which it was based, will be helpful at this point.

Motives of conscience controlled Mr. Muller and Mr. Craik in starting a new work rather than in uniting with existing societies already established for missionary purposes, Bible and tract distribution, and for the promotion of Christian schools. As they had sought to conform personal life and church conduct wholly to the scriptural pattern, they felt that all work for G.o.d should be carefully carried on in exact accordance with His known will, in order to have His fullest blessing.

Many features of the existing societies seemed to them extra-scriptural, if not decidedly anti-scriptural, and these they felt constrained to avoid.

For example, they felt that the _end proposed_ by such organizations, namely, _the conversion of the world_ in this dispensation, was not justified by the Word, which everywhere represents this as the age of the _outgathering of the church_ from the world, and not the _ingathering of the world_ into the church. To set such an end before themselves as the world's conversion would therefore not only be unwarranted by Scripture, but delusive and disappointing, disheartening G.o.d's servants by the failure to realize the result, and dishonoring to G.o.d Himself by making Him to appear unfaithful.

Again, these existing societies seemed to Mr. Muller and Mr. Craik to sustain a _wrong relation to the world_--mixed up with it, instead of separate from it. Any one by paying a certain fixed sum of money might become a member or even a director, having a voice or vote in the conduct of affairs and becoming eligible to office. Unscriptural means were commonly used to _raise money,_ such as appealing for aid to unconverted persons, asking for donations simply for money's sake and without regard to the character of the donors or the manner in which the money was obtained. The custom of _seeking patronage_ from men of the world and asking such to preside at public meetings, and the habit of _contracting debts,_--these and some other methods of management seemed so unscriptural and unspiritual that the founders of this new inst.i.tution could not with a good conscience give them sanction. Hence they hoped that by basing their work upon thoroughly biblical principles they might secure many blessed results.

First of all, they confidently believed that the work of the Lord could be best and most successfully carried on within the landmarks and limits set up in His word; that the fact of thus carrying it on would give boldness in prayer and confidence in labour. But they also desired the work itself to be a witness to the living G.o.d, and a testimony to believers, by calling attention to the objectionable methods already in use and encouraging all G.o.d's true servants in adhering to the principles and practices which He has sanctioned.

On March 5th at a public meeting a formal announcement of the intention to found such an inst.i.tution was accompanied by a full statement of its purposes and principles,* in substance as follows:

* Appendix D. Journal I. 107-113.

1. Every believer's duty and privilege is to help on the cause and work of Christ.

2. The patronage of the world is not to be sought after, depended upon, or countenanced.

3. Pecuniary aid, or help in managing or carrying on its affairs, is not to be asked for or sought from those who are not believers.

4. Debts are not to be contracted or allowed for any cause in the work of the Lord.

5. The standard of success is not to be a numerical or financial standard.

6. All compromise of the truth or any measures that impair testimony to G.o.d are to be avoided.

Thus the word of G.o.d was accepted as counsellor, and all dependence was on G.o.d's blessing in answer to prayer.

The _objects_ of the inst.i.tution were likewise announced as follows:

1. To establish or aid day-schools, Sunday-schools, and adult-schools, taught and conducted only by believers and on thoroughly scriptural principles.