A stipend, of fifty-five pounds annually, was offered him, which somewhat increased as the church membership grew; and so the university student of Halle was settled in his first pulpit and pastorate.

While at Sidmouth, preaching, in April, 1830, three believing sisters held in his presence a conversation about '_believers' baptism,_' which proved the suggestion of another important step in his life, which has a wider bearing than at first is apparent.

They naturally asked his opinion on the subject about which they were talking, and he replied that, having been baptized as a child, he saw no need of being baptized again. Being further asked if he had ever yet prayerfully searched the word of G.o.d as to its testimony in this matter, he frankly confessed that he had not.

At once, with unmistakable plainness of speech and with rare fidelity, one of these sisters in Christ promptly said: _"I entreat you, then, never again to speak any more about it till you have done so."_

Such a reply George Muller was not the man either to resent or to resist. He was too honest and conscientious to dismiss without due reflection any challenge to search the oracles of G.o.d for their witness upon any given question. Moreover, if, at that very time, his preaching was emphatic in any direction, it was in the boldness with which he insisted that _all pulpit teaching and Christian practice must be subjected to one great test,_ namely, _the touchstone of the word of G.o.d._ Already an Elijah in spirit, his great aim was to repair the broken-down altar of the Lord, to expose and rebuke all that hindered a thoroughly scriptural worship and service, and, if possible, to restore apostolic simplicity of doctrine and life.

As he thought and prayed about this matter, he was forced to admit to himself that he had never yet earnestly examined the Scriptures for their teaching as to the position and relation of baptism in the believer's life, nor had he even prayed for light upon it. He had nevertheless repeatedly spoken against believers' baptism, and so he saw it to be possible that he might himself have been opposing the teaching of the Word. He therefore determined to study the subject until he should reach a final, satisfactory, and scriptural conclusion; and thenceforth, whether led to defend infant baptism or believers' baptism, to do it only on scriptural grounds.

The mode of study which he followed was characteristically simple, thorough, and business-like, and was always pursued afterward. He first sought from G.o.d the Spirit's teaching that his eyes might be opened to the Word's witness, and his mind illumined; then he set about a systematic examination of the New Testament from beginning to end. So far as possible he sought absolutely to rid himself of all bias of previous opinion or practice, prepossession or prejudice; he prayed and endeavoured to be free from the influence of human tradition, popular custom, and churchly sanction, or that more subtle hindrance, _personal pride in his own consistency._ He was humble enough to be willing to retract any erroneous teaching and renounce any false position, and to espouse that wise maxim: "Don't be _consistent,_ but simply be _true!"_ Whatever may have been the case with others who claim to have examined the same question for themselves, the result in his case was that he came to the conclusion, and, as he believed, from the word of G.o.d and the Spirit of G.o.d, that none but believers are the proper subjects of baptism, and that only immersion is its proper mode. Two pa.s.sages of Scripture were very marked in the prominence which they had in compelling him to these conclusions, namely: Acts viii. 36-38, and Romans vi. 3-5. The case of the Ethiopian eunuch strongly convinced him that baptism is proper, only as the act of a believer confessing Christ; and the pa.s.sage in the Epistle to the Romans equally satisfied him that only immersion in water can express the typical burial with Christ and resurrection with Him, there and elsewhere made so prominent. He intended no a.s.sault upon brethren who hold other views, when he thus plainly stated in his journal the honest and unavoidable convictions to which he came; but he was too loyal both to the word of G.o.d and to his own conscience to withhold his views when so carefully and prayerfully arrived at through the searching of the Scriptures.

Conviction compelled action, for in him there was no spirit of compromise; and he was accordingly promptly baptized. Years after, in reviewing his course, he records the solemn conviction that "of all revealed truths, not one is more clearly revealed in the Scriptures--not even the doctrine of justification by faith--and that the subject has only become obscured by men not having been willing to take _the Scriptures alone_ to decide the point."

He also bears witness incidentally that not one true friend in the Lord had ever turned his back upon him in consequence of his baptism, as he supposed some would have done; and that almost all such friends had, since then, been themselves baptized. It is true that in one way he suffered some pecuniary loss through this step taken in obedience to conviction, but the Lord did not suffer him to be ultimately the loser even in this respect, for He bountifully made up to him any such sacrifice, even in things that pertain to this life. He concludes this review of his course by adding that through his example many others were led both to examine the question of baptism anew and to submit themselves to the ordinance.

Such experiences as these suggest the honest question whether there is not imperative need of subjecting all current religious customs and practices to the one test of conformity to the scripture pattern. Our Lord sharply rebuked the Pharisees of His day for making "the commandment of G.o.d of none effect by their tradition," and, after giving one instance, He added, "and many other such like things do ye."* It is very easy for doctrines and practices to gain acceptance, which are the outgrowth of ecclesiasticism, and neither have sanction in the word of G.o.d, nor will bear the searching light of its testimony. Cyprian has forewarned us that even _antiquity_ is not _authority,_ but may be only _vetustas erroris_--the old age of error. What radical reforms would be made in modern worship, teaching and practice,--in the whole conduct of disciples and the administration of the church of G.o.d,--if the one final criterion of all judgment were: What do the Scriptures teach?' And what revolutions in our own lives as believers might take place, if we should first put every notion of truth and custom of life to this one test of scripture authority, and then with the courage of conviction dare to do according to that word--counting no cost, but studying to show ourselves approved of G.o.d! Is it possible that there are any modern disciples who "reject the commandment of G.o.d that they may keep their own tradition"?

* Matthew xv. 6. Mark vii. 9-13.

This step, taken by Mr. Muller as to baptism, was only a precursor of many others, all of which, as he believed, were according to that Word which, as the lamp to the believer's feet, is to throw light upon his path.

During this same summer of 1830 the further study of the Word satisfied him that, though there is no direct _command_ so to do, the scriptural and apostolic _practice_ was to _break bread every Lord's day._ (Acts xx 7, etc.) Also, that the Spirit of G.o.d should have unhindered liberty to work through any believer according to the gifts He had bestowed, seemed to him plainly taught in Romans xii.; 1 Cor. xii.; Ephes. iv., etc.

These conclusions likewise this servant of G.o.d sought to translate at once into conduct, and such conformity brought increasing spiritual prosperity.

Conscientious misgivings, about the same time, ripened into settled convictions that he could no longer, upon the same principle of obedience to the word of G.o.d, consent to _receive any stated salary_ as a minister of Christ. For this latter position, which so influenced his life, he a.s.signs the following grounds, which are here stated as showing the basis of his life-long att.i.tude:

1. A stated salary implies a fixed sum, which cannot well be paid without a fixed income through pew-rentals or some like source of revenue. This seemed plainly at war with the teaching of the Spirit of G.o.d in James ii. 1-6, since the poor brother cannot afford as good sittings as the rich, thus introducing into church a.s.semblies invidious distinctions and respect of persons, and so encouraging the caste spirit.

2. A fixed pew-rental may at times become, even to the willing disciple, a burden. He who would gladly contribute to a pastor's support, if allowed to do so according to his ability and at his own convenience, might be oppressed by the demand to pay a stated sum at a stated time.

Circ.u.mstances so change that one who has the same cheerful mind as before may be unable to give as formerly, and thus be subjected to painful embarra.s.sment and humiliation if constrained to give a fixed sum.

3. The whole system tends to the bondage of the servant of Christ. One must be unusually faithful and intrepid if he feels no temptation to keep back or in some degree modify his message in order to please men, when he remembers that the very parties, most open to rebuke and most liable to offence, are perhaps the main contributors toward his salary.

Whatever others may think of such reasons as these, they were so satisfactory to his mind that he frankly and promptly announced them to his brethren; and thus, as early as the autumn of 1830, when just completing his twenty-fifth year, he took a position from which he never retreated, that he would thenceforth _receive no fixed salary for any service rendered to G.o.d's people._ While calmly a.s.signing scriptural grounds for such a position he, on the same grounds, urged _voluntary offerings,_ whether of money or other means of support, as the proper acknowledgment of service rendered by G.o.d's minister, and as a sacrifice acceptable, well-pleasing to G.o.d. A little later, seeing that, when such voluntary gifts came direct from the givers personally, there was a danger that some might feel self-complacent over the largeness of the amount given by them, and others equally humbled by the smallness of their offerings, with consequent damage to both cla.s.ses, of givers, he took a step further: he had a _box put up in the chapel,_ over which was written, that whoever had a desire to do something for his support might put such an offering therein as ability and disposition might direct.

His intention was, that thus the act might be wholly as in G.o.d's sight, without the risk of a sinful pride or false humility.

He further felt that, to be entirely consistent, he should _ask no help from man,_ even in bearing necessary costs of travel in the Lord's service, nor even state his needs beforehand in such a way as indirectly to appeal for aid. All of these methods he conceived to be forms of trusting in an arm of flesh, going to man for help instead of going at once, always and only, to the Lord. And he adds: _"To come to this conclusion before G.o.d required more grace than to give up my salary."_

These successive steps are here recorded explicitly and in their exact order because they lead up directly to the ultimate goal of his life-work and witness. Such decisions were vital links connecting this remarkable man and his "Father's business," upon which he was soon more fully to enter; and they were all necessary to the fulness of the world-wide witness which he was to bear to a prayer-hearing G.o.d and the absolute safety of trusting in Him and in Him alone.

On October 7, 1830, George Muller, in finding a wife, found a good thing and obtained new favour from the Lord. Miss Mary Groves, sister of the self-denying dentist whose surrender of all things for the mission field had so impressed him years before, was married to this man of G.o.d, and for forty blessed years proved an help meet for him. It was almost, if not quite, an ideal union, for which he continually thanked G.o.d; and, although her kingdom was one which came not with observation,' the sceptre of her influence was far wider in its sway than will ever be appreciated by those who were strangers to her personal and domestic life. She was a rare woman and her price was above rubies. The heart of her husband safely trusted, in her, and the great family of orphans who were to her as children rise up even to this day to call her blessed.

Married life has often its period of estrangement, even when temporary alienation yields to a deeper love, as the parties become more truly wedded by the a.s.similation of their inmost being to one another. But to Mr. and Mrs. Muller there never came any such experience of even temporary alienation. From the first, love grew, and with it, mutual confidence and trust. One of the earliest ties which bound these two in one was the bond of a _common self-denial._ Yielding literal obedience to Luke xii. 33, they sold what little they had and gave alms, henceforth laying up no treasures on earth (Matthew vi. 19-34; xix. 21.) The step then taken--accepting, for Christ's sake, voluntary poverty--was never regretted, but rather increasingly rejoiced in; how faithfully it was followed in the same path of continued self-sacrifice will sufficiently appear when it is remembered that, nearly sixty-eight years afterward, George Muller pa.s.sed suddenly into the life beyond, a poor man; his will, when admitted to probate, showing his entire personal property, under oath, to be but one hundred and sixty pounds!

And even that would not have been in his possession had there been no daily need of requisite comforts for the body and of tools for his work.

Part of this amount was in money, shortly before received and not yet laid out for his Master, but held at His disposal. Nothing, even to the clothes he wore, did he treat as his own. He was a consistent steward.

This final farewell to all earthly possessions, in 1830, left this newly married husband and wife to look only to the Lord. Thenceforth they were to put to ample daily test both their faith in the Great Provider and the faithfulness of the Great Promiser. It may not be improper here to antic.i.p.ate, what is yet to be more fully recorded, that, from day to day and hour to hour, during more than threescore years, George Muller was enabled to set to his seal that G.o.d is true. If few men have ever been permitted so to trace in the smallest matters G.o.d's care over His children, it is partly because few have so completely abandoned themselves to that care. He dared to trust Him, with whom the hairs of our head are all numbered, and who touchingly reminds us that He cares for what has been quaintly called _"the odd sparrow."_ Matthew records (x. 29) how two sparrows are sold for a farthing, and Luke (xii. 6) how five are sold for two farthings; and so it would appear that, when two farthings were offered, an odd sparrow was thrown in, as of so little value that it could be given away with the other four. And yet even for that one sparrow, not worth taking into account in the bargain, _G.o.d cares._ Not one of them is forgotten before G.o.d, or falls to the ground without Him. With what force then comes the a.s.surance: "Fear ye not therefore; ye are of more value than many sparrows!"

So George Muller found it to be. He was permitted henceforth to know as never before, and as few others have ever learned, how truly G.o.d may be approached as "Thou that hearest prayer." G.o.d can keep His trusting children not only from falling but from stumbling; for, during all those after-years that spanned the lifetime of two generations, there was no drawing back. Those precious promises, which in faith and hope were "laid hold" of in 1830, were "held fast" until the end. (Heb. vi. 18, x.

23.) And the divine faithfulness proved a safe anchorage-ground in the most prolonged and violent tempests. The anchor of hope, sure and steadfast, and entering into that within the veil, was never dragged from its secure hold on G.o.d. In fifty thousand cases, Mr. Muller calculated that he could trace distinct answers to definite prayers; and in mult.i.tudes of instances in which G.o.d's care was not definitely traced, it was day by day like an encompa.s.sing pa.s.sing but invisible presence or atmosphere of life and strength.

On August 9, 1831, Mrs. Muller gave birth to a stillborn babe, and for six weeks remained seriously ill. Her husband meanwhile laments that his heart was so cold and carnal, and his prayers often so hesitating and formal; and he detects, even behind his zeal for G.o.d, most unspiritual frames. He especially chides himself for not having more seriously thought of the peril of child-bearing, so as to pray more earnestly for his wife; and he saw clearly that the prospect of parenthood had not been rejoiced in as a blessing, but rather as implying a new burden and hindrance in the Lord's work.

While this man of G.o.d lays bare his heart in his journal, the reader must feel that "as in water face answereth to face, so the heart of man to man." How many a servant of G.o.d has no more exalted idea of the divine privilege of a sanctified parenthood! A wife and a child are most precious gifts of G.o.d when received, in answer to prayer, from His hand.

Not only are they not hindrances, but they are helps, most useful in fitting a servant of Christ for certain parts of his work for which no other preparation is so adequate. They serve to teach him many most valuable lessons, and to round out his character into a far more symmetrical beauty and serviceableness. And when it is remembered how a G.o.dly _a.s.sociation_ in holiness and usefulness may thus be supplied, and above all a G.o.dly _succession_ through many generations, it will be seen how wicked is the spirit that treats holy wedlock and its fruits in offspring,--with lightness and contempt. Nor let us forget that promise: "If two of you agree on earth as touching any thing that they shall ask, it shall be done for them of My Father which is in heaven." (Matt.

xviii. 19.) The Greek word for "agree" is _symphonize,_ and suggests a musical harmony where chords are tuned to the same key and struck by a master hand. Consider what a blessed preparation for such habitual symphony in prayer is to be found in the union of a husband and wife in the Lord! May it not be that to this the Spirit refers when He bids husband and wife dwell in unity, as "heirs together of the grace of life," and adds, _"that your prayers be not hindered"?_ (1 Peter iii.

7.)

G.o.d used this severe lesson for permanent blessing to George Muller. He showed him how open was his heart to the subtle power of selfishness and carnality, and how needful was this chastis.e.m.e.nt to teach him the sacredness of marital life and parental responsibility. Henceforth he judged himself, that he might not be "judged of the Lord." (1 Cor. xi.

31.)

A crisis like his wife's critical illness created a demand for much extra expense, for which no provision had been made, not through carelessness and improvidence, but upon principle. Mr. Muller held that to lay by in store is inconsistent with full trust in G.o.d, who in such case would send us to our h.o.a.rdings before answering prayer for more supplies. Experience in this emergency justified his faith; for not only were all unforeseen wants supplied, but even the delicacies and refreshments needful for the sick and weak; and the two medical attendants graciously declined all remuneration for services which extended through six weeks. Thus was there given of the Lord more than could have been laid up against this season of trial, even had the attempt been made.

The principle of committing future wants to the Lord's care, thus acted upon at this time, he and his wife consistently followed so long as they lived and worked together. Experience confirmed them in the conviction that a life of trust forbids laying up treasures against unforeseen foreseen needs, since with G.o.d _no emergency is unforeseen and no want unprovided for;_ and He may be as implicitly trusted for extraordinary needs as for our common daily bread.

Yet another law, kindred to this and thoroughly inwrought into Mr.

Muller's habit of life, was _never to contract debt,_ whether for personal purposes or the Lord's work. This matter was settled on scriptural grounds once for all (Romans xiii. 8), and he and his wife determined if need be to suffer starvation rather than to buy anything without paying for it when bought. Thus they always knew how much they had to buy with, and what they had left to give to others or use for others' wants.

There was yet another law of life early framed into Mr. Muller's personal decalogue. He regarded any money which was in his hands _already designated for, or appropriated to, a specific use,_ as _not his to use, even temporarily, for any other ends._ Thus, though he was often reduced to the lowest point of temporal supplies, he took no account of any such funds set apart for other outlays or due for other purposes. Thousands of times he was in straits where such diversion of funds for a time seemed the only and the easy way out, but where this would only have led him into new embarra.s.sments. This principle, intelligently adopted, was firmly adhered to, that what properly belongs to a particular branch of work, or has been already put aside for a certain use, even though yet in hand, is not to be reckoned on as available for any other need, however pressing. Trust in G.o.d implies such knowledge on His part of the exact circ.u.mstances that He will not constrain us to any such misappropriation. Mistakes, most serious and fatal, have come from lack of conscience as well as of faith in such exigencies--drawing on one fund to meet the overdraught upon another, hoping afterward to replace what is thus withdrawn. A well-known college president had nearly involved the inst.i.tution of which he was the head, in bankruptcy, and himself in worse moral ruin, all the result of one error--money given for endowing certain chairs had been used for current expenses until public confidence had been almost hopelessly impaired.

Thus a life of _faith_ must be no less a life of _conscience._ Faith and trust in G.o.d, and truth and faithfulness toward man, walked side by side in this life-journey in unbroken agreement.

CHAPTER VI

"THE NARRATIVE OF THE LORD'S DEALINGS"

THINGS which are sacred forbid even a careless touch.

The record written by George Muller of the Lord's dealings reads, especially in parts, almost like an inspired writing, because it is simply the tracing of divine guidance in a human life--not this man's own working or planning, suffering or serving, but the _Lord's dealings_ with him and workings through him.

It reminds us of that conspicuous pa.s.sage in the Acts of the Apostles where, within the compa.s.s of twenty verses, G.o.d is fifteen times put boldly forward as the one Actor in all events. Paul and Barnabas rehea.r.s.ed, in the ears of the church at Antioch, and afterward at Jerusalem, not what _they had done_ for the Lord, but all that _He had done_ with them, and how _He had opened_ the door of faith unto the Gentiles; what miracles and wonders _G.o.d had wrought_ among the Gentiles by them. And, in the same spirit, Peter before the council emphasizes how G.o.d had made choice of his mouth, as that whereby the Gentiles should hear the word of the Gospel and believe; how He had given them the Holy Ghost and put no difference between Jew and Gentile, purifying their hearts by faith; and how He who knew all hearts had thus borne them witness. Then James, in the same strain, refers to the way in which _G.o.d had visited_ the Gentiles to _take out_ of them a people for His name; and concludes by two quotations or adaptations from the Old Testament, which fitly sum up the whole matter:

"The Lord _who doeth_ all these things."

"Known unto G.o.d are _all His works_ from the beginning of the world."

(Acts xiv. 27 to xv. 18.)

The meaning of such repeated phraseology cannot be mistaken. G.o.d is here presented as the one agent or actor, and even the most conspicuous apostles, like Paul and Peter, as only His instruments. No twenty verses in the word of G.o.d contain more emphatic and repeated lessons on man's insufficiency and nothingness, and G.o.d's all-sufficiency and almightiness. It was G.o.d that wrought upon man through man. It was He who chose Peter to be His mouthpiece, He whose key unlocked shut doors, He who visited the nations, who turned sinners into saints, who was even then taking out a people for His name, purifying hearts and bearing them witness; it was He and He alone who did all these wondrous things, and according to His knowledge and plan of what He would do, from the beginning. We are not reading so much the Acts of the Apostles as the acts of G.o.d through the apostles. Was it not this very pa.s.sage in this inspired book that suggested, perhaps, the name of this journal: _"The Lord's dealings with George Muller"_?

At this narrative or journal, as a whole, we can only rapidly glance. In this shorter account, purposely condensed to secure a wider reading even from busy people, that narrative could not be more fully treated, for in its original form it covers about three thousand printed pages, and contains close to one million words. To such as can and will read that more minute account it is accessible at a low rate,* and is strongly recommended for careful and leisurely perusal. But for the present purpose the life-story, as found in these pages, takes both a briefer and a different form.

* Five volumes at 16s. Published by Jas. Nisbet & Co., London. With subsequent Annual Reports at 3d. each.

The journal is largely composed of, condensed from, and then supplemented by, annual reports of the work, and naturally and necessarily includes, not only thousands of little details, but much inevitable repet.i.tion year by year, because each new report was likely to fall into the hands of some who had never read reports of the previous years. The desire and design of this briefer memoir is to present the salient points of the narrative, to review the whole life-story as from the great summits or outlooks found in this remarkable journal; so that, like the observer who from some high mountain-peak looks toward the different points of the compa.s.s, and thus gets a rapid, impressive, comparative, and comprehensive view of the whole landscape, the reader may, as at a glance, take in those marked features of this G.o.dly man's character and career which incite to new and advance steps in faith and holy living. Some few characteristic entries in the journal will find here a place; others, only in substance; while of the bulk of them it will be sufficient to give a general survey, cla.s.sifying the leading facts, and under each cla.s.s giving a few representative examples and ill.u.s.trations.

Looking at this narrative as a whole, certain prominent peculiarities must be carefully noted. We have here a record and revelation of seven conspicuous experiences: