The Life of Trust: Being a Narrative of the Lord's Dealings With George Müller
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Title: The Life of Trust: Being a Narrative of the Lord's Dealings With George Müller
Author: George Müller
Editor: H. L. Wayland
Release date: November 17, 2008 [eBook #27288]
Language: English
Other information and formats: www.gutenberg.org/ebooks/27288
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[Illustration: ASHLEY DOWN ORPHAN HOUSES, BRISTOL, ENG.]
THE LIFE OF TRUST:
BEING A
NARRATIVE OF THE LORD'S DEALINGS
WITH
GEORGE MUeLLER, WRITTEN BY HIMSELF.
EDITED AND CONDENSED BY
REV. H. LINCOLN WAYLAND,
PASTOR OF THE THIRD BAPTIST CHURCH, WORCESTER, MASS.
With an Introduction
BY
FRANCIS WAYLAND.
BOSTON:
GOULD AND LINCOLN,
59 WASHINGTON STREET.
NEW YORK: SHELDON AND COMPANY.
CINCINNATI: GEORGE S. BLANCHARD.
1861.
Entered according to Act of Congress, in the year 1860, by
GOULD AND LINCOLN,
In the Clerk's office of the District Court
of the District of Massachusetts.
STEREOTYPED AND PRINTED BY
GEO. C. RAND AND AVERY, 3 CORNHILL.
* * * * *
EDITOR'S PREFACE.
Having been requested by MESSRS. GOULD AND LINCOLN to examine the work
entitled "A NARRATIVE OF SOME OF THE LORD'S DEALINGS WITH GEORGE
MUeLLER," the Editor was convinced that its republication in this country
would greatly promote the piety of American Christians. But to reproduce
the work in its original form was attended with difficulty. The
"Narrative," in four parts, (published respectively in 1837, 1841, 1845,
and 1856,) and the four "Annual Reports" issued in 1857, 1858, 1859, and
1860, would occupy not less than eighteen hundred pages of the size of
those contained in this volume. The cost of such a work would greatly
limit its circulation and its usefulness, if indeed any publisher should
undertake its issue. There seemed no alternative except to abandon the
idea of an American edition altogether, or to present it to the public
in a condensed form.
Such a condensation seemed, on examination, to be entirely practicable.
Owing to the "Parts" of the "Narrative" having been published at four
separate periods, it often happens that the same matter is several
times repeated. A large portion of the space is occupied with the
acknowledgment of donations received. These entries, although
appropriate in a report made to the donors and to the British public,
have not the same interest for American readers. The discussion of some
points in church polity, and the account of the Author's journeys upon
the Continent, though interesting and instructive, are not necessary to
the continuity of the history. Although in some cases the portions which
have been omitted cover a considerable period of time, yet it is
believed that all which is essential has been retained. No pains have
been spared on the part of the Editor to preserve the value of the work
while reducing its compass, and to give, in a form universally
accessible, a clear exhibition of the wonderful results of the life of
George Mueller, as well as of the principles by which his life has been
governed.
Believing that the book would be rendered more attractive to the reader,
and more convenient for reference, the Editor has divided it into
Chapters, and has prefixed to each a brief statement of some of the
leading subjects introduced in the Chapter. For these "contents," as
well as for the headings of the Chapters, and for the general title of
the volume, the Editor alone is responsible.
The "Narrative" of George Mueller has been blessed in other lands to the
awakening of spiritual life. It was the means, as will be observed by
the reader, of greatly forwarding, if not of originating, the work of
grace now advancing in Ireland. "THE LIFE OF TRUST" is submitted to the
Christian public of America, in the hope that its still small voice may
be heard even amid the clangor of political strife and the revulsion of
commercial interests, and that it may be used by the Divine Spirit to
promote and strengthen in the hearts of American Christians, FAITH IN
THE LIVING GOD.
H. L. W.
WORCESTER, DEC. 12, 1860
AUTHOR'S PREFACE.
It was only after the consideration of many months, and after much
self-examination as to my motives, and after much earnest prayer, that I
came to the conclusion to write this work. I have not taken one single
step in the Lord's service concerning which I have prayed so much. My
great dislike to increasing the number of religious books would, in
itself, have been sufficient to have kept me forever from it, had I not
cherished the hope of being instrumental in this way to lead some of my
brethren to value the Holy Scriptures more, and to judge by the standard
of the Word of God the principles on which they act. But that which
weighed more with me than anything, was, that I have reason to believe,
from what I have seen among the children of God, that many of their
trials arise either from want of confidence in the Lord as it regards
temporal things, or from carrying on their business in an unscriptural
way. On account, therefore, of the remarkable way in which the Lord has
dealt with me as to temporal things, I feel that I am a debtor to the
church of Christ, and that I ought, for the benefit of my poorer
brethren especially, to make known the way in which I have been led. In
addition to this, I know that to many souls the Lord has blessed what I
have told them about the way in which he has led me, and therefore it
seemed a duty to use such means, whereby others also, with whom I could
not possibly converse, might be benefited. That which induced me finally
to determine to write this Narrative was, that if the Lord should permit
the book to sell, I might, by the profits arising from the sale, be
enabled in a greater degree to help the poor brethren and sisters among
whom I labor;--a matter which, just at that time, weighed much on my
mind. I therefore began to write. But after three days I was obliged to
lay the work aside on account of my other pressing engagements.
Subsequently, I was laid aside on account of an abscess; and being
unable, for many weeks, to walk about as usual, though able to work at
home, I had time for writing. When the manuscript was nearly completed I
gave it to a brother to look over, that I might have his judgment; and
the Lord so refreshed his spirit through it, that he offered to advance
the means for having it printed, with the understanding that if the book
should not sell he would never consider me his debtor. By this offer not
a small obstacle was removed, as I have no means of my own to defray the
expense of printing. These last two circumstances, connected with many
other points, confirmed me that I had not been mistaken, when I came to
the conclusion that it was the will of God that I should serve his
church in this way.
The fact of my being a foreigner, and therefore but very imperfectly
acquainted with the English language, I judged to be no sufficient
reason for keeping me from writing. The Christian reader, being
acquainted with this fact, will candidly excuse any inaccuracy of
expression.
For the poor among the brethren this Narrative is especially intended,
and to their prayers I commend it in particular.
GEORGE MUeLLER.
CONTENTS.
INTRODUCTION XV
CHAPTER I.
Boyhood and Youth.
1805-1825.
BIRTH--EARLY DISHONESTY--INSENSIBILITY--CONFIRMATION IN
THE STATE CHURCH--DISSOLUTENESS OF LIFE--THE HARD WAY OF
TRANSGRESSORS--THE GYMNASIUM AT NORDHAUSEN--THE
UNIVERSITY AT HALLE--ROVINGS 31
CHAPTER II.
The Prodigal's Return.
1825-1826.
A TREASURE FOUND--DAWNING OF THE NEW LIFE--THE PEACE OF
GOD--"I AM COME TO SET A MAN AT VARIANCE AGAINST HIS
FATHER"--"LET HIM THAT HEARETH SAY, COME"--THE FIRST
SERMON--DELIGHT IN THE LORD--A COMMON ERROR--THE FOUNTAIN
NEGLECTED 38
CHAPTER III.
Self-Dedication.
1826-1829.
DESIRE FOR MISSIONARY LABOR--PROVIDENTIAL RELEASE FROM
MILITARY SERVICE--VISIT AT HOME--LED TO THE LAND OF HIS
FUTURE LABORS--PROGRESS IN RELIGIOUS KNOWLEDGE--DESIRE
FOR IMMEDIATE USEFULNESS 47
CHAPTER IV.
Leaning on Jesus.
1830-1832.
A DOOR OPENED--TOKENS FOR GOOD--TRUST EXERCISED IN THE
STUDY AND MINISTRY OF THE WORD--THE SWORD OF THE
SPIRIT--TRUSTING IN GOD FOR DAILY BREAD--BLESSEDNESS OF
WAITING UPON THE LORD--"OWE NO MAN"--"ACCORDING TO YOUR
FAITH BE IT UNTO YOU"--THE GIFT OF FAITH AND THE GRACE
OF FAITH 58
CHAPTER V.
Ministry at Bristol Begun.
1832-1833.
"HERE HAVE WE NO CONTINUING CITY"--CAUTION TO THE
CHRISTIAN TRAVELLER--NEW TOKENS FOR GOOD--THE WAY MADE
CLEAR--MEETINGS FOR INQUIRY--NO RESPECT OF PERSONS WITH
GOD--FRANCKE, "BEING DEAD, YET SPEAKETH"--DAILY BREAD
SUPPLIED--A PECULIAR PEOPLE 80
CHAPTER VI.
The Scriptural Knowledge Institution.
1834-1835.
UNSCRIPTURAL CHARACTER OF THE EXISTING RELIGIOUS AND
BENEVOLENT SOCIETIES--A NEW INSTITUTION PROPOSED--GOD'S
WORD THE ONLY RULE, AND GOD'S PROMISE THE ONLY
DEPENDENCE--"IN EVERYTHING LET YOUR REQUEST BE MADE KNOWN
UNTO GOD"--EARNEST OF THE DIVINE BLESSING ON THE
INSTITUTION--BEREAVEMENT--HELPER SEASONABLY SENT--REWARD
OF SEEKING GOD'S FACE 94
CHAPTER VII.
Home for Destitute Orphans.
1835-1836.
FRANKE'S WORKS FOLLOW HIM--A GREAT UNDERTAKING
CONCEIVED--REASONS FOR ESTABLISHING AN ORPHAN
HOUSE--PRAYER FOR GUIDANCE--TREASURE LAID UP IN HEAVEN IN
PRAYER AND IN FAITH THE WORK IS BEGUN 111
CHAPTER VIII.
The Field Widening.
1836-1837.
AN UNEXPECTED OBSTACLE--IMPLICIT SUBMISSION--A SECOND
ORPHAN HOUSE PROPOSED--AN ENCOURAGING TEXT--THE NEW
ORPHAN HOUSE OPENED--COMPLETED ANSWER TO PRAYER--PROGRESS
OF THE LORD'S WORK--THE OVERSIGHT OF THE FLOCK 125
CHAPTER IX.
Trial.
1838.
THE MINISTRY OF SICKNESS--PEACE OF MIND--JESUS A PRESENT
HELP--DEEP POVERTY--PLEADING WITH GOD--UNITED PRAYER 138
CHAPTER X.
Deliverance.
1838.
"PERPLEXED BUT NOT IN DESPAIR"--FAITH JUSTIFIED--A LESSON
OF OBEDIENCE--BOUNTIFUL SUPPLIES--SPIRITUAL
INGATHERING--A DAY OF MERCIES--TIMELY AID--A SEASON OF
PLENTY--OBEDIENCE REWARDED 151
CHAPTER XI.
Asking and Receiving.
1839.
HELP FOR THE POOR SAINTS--THE UNFAILING BANK--MEANS
EXHAUSTED--LIBERALITY OF A LABORING SISTER--"HE KNOWETH
OUR FRAME"--REDEEMING THE TIME--GODLINESS PROFITABLE
UNTO ALL THINGS 167
CHAPTER XII.
Plenty and Want.
1840.
A PURE OFFERING REQUIRED--A JOURNEY PROPOSED--SEASONABLE
PROVISION--LOOKING ONLY TO THE LORD--THE WRATH OF MAN
PRAISING GOD--A PROMISE FULFILLED--BENEFIT OF TRIAL--NEW
SPRINGS OPENED--BEFORE THEY CALL I WILL ANSWER--TRUST IN
GOD COMMENDED--SPIRITUAL BLESSINGS 181
CHAPTER XIII.
Faith Strengthened by Exercise.
1841.
A WANT SUPPLIED--RESOURCES EXCEEDING THE DEMAND--EVIL OF
SURETYSHIP--POWER OF CHRISTIAN LOVE--GOD'S WORD THE FOOD
OF THE SOUL--PREPARATION FOR THE HOUR OF
TRIAL--POVERTY--DEPENDING ONLY ON THE LIVING GOD 200
CHAPTER XIV.
Walking in Darkness.
1841-1842.
"GOD'S WAY LEADS INTO TRIAL"--GROUNDS OF
THANKFULNESS--PROTRACTED DARKNESS--CAST DOWN, BUT NOT
DESTROYED--TRUST IN GOD COMMENDED--THE MEANS OF ITS
ATTAINMENT--REVIEW OF THE WORK 214
CHAPTER XV.
Prosperity.
1842-1843.
ABUNDANT SUPPLIES--RESTING ON THE WRITTEN WORD--"SEEKING
AND FINDING"--ERRONEOUS IMPRESSIONS REMOVED--PERSEVERING
AND PREVAILING PRAYER ANSWERED--"LENGTHENING THE CORDS
AND STRENGTHENING THE STAKES"--A FOURTH ORPHAN HOUSE 241
CHAPTER XVI.
Stewardship.
1844.
EARTHLY AND HEAVENLY TREASURES--SEEKING THE KINGDOM OF
GOD--FELLOWSHIP WITH THE FATHER--THE CHRISTIAN
MERCHANT--EXAMPLES--MISTAKES 259
CHAPTER XVII.
Reaping Bountifully.
1845-1846.
AN UNEXPECTED REQUEST--DELIBERATION--A GREAT
UNDERTAKING--RELIANCE ON THE RESOURCES OF THE LIVING
GOD--AN ANSWER EXPECTED AND RECEIVED--PRAYER FOR FAITH
AND PATIENCE--FURTHER PROOFS OF DIVINE FAVOR--THE
BLESSEDNESS OF DEVISING LIBERAL THINGS 294
CHAPTER XVIII.
Faith Confirmed by Prosperity.
1846-1848.
THE SPIRIT OF SUPPLICATION BESTOWED AND PRAYER
ANSWERED--THE TIME OF MAN'S NEED AND OF GOD'S
BOUNTY--FAITH NOT SHAKEN--DEALING ONLY WITH GOD--THE
NEEDED AMOUNT FURNISHED--PERPETUAL "NEED"--NOT WEARY IN
GOD'S WORK--JOY IN ANSWERED PRAYER--FOUR REQUESTS
GRANTED--"CONTINUING INSTANT IN PRAYER"--THE BUILDING
COMMENCED--PERSONAL HISTORY--A MARKED DELIVERANCE 319
CHAPTER XIX.
Continued Mercies.
1848-1850.
HUMBLE BEGINNINGS--DEVISING LIBERAL THINGS--THE ORPHANS
PROVIDED FOR--A MEMORABLE DAY--MONEY "AT INTEREST"--MEANS
FROM AN UNEXPECTED SOURCE--THE PROGRESS OF THE NEW ORPHAN
HOUSE--MEANS PROVIDED FOR ITS COMPLETION--INEXPRESSIBLE
DELIGHT IN GOD--REVIEW OF THE TWO YEARS PAST 347
CHAPTER XX.
A New Victory of Faith.
1850-1851.
PAST MERCIES AN ENCOURAGEMENT TO NEW UNDERTAKINGS--A
HOUSE FOR SEVEN HUNDRED ORPHANS PROPOSED--WALKING BY
FAITH--COUNSEL SOUGHT FROM GOD--THE PURPOSE
FORMED--DELIGHT IN THE MAGNITUDE AND DIFFICULTY
OF THE DESIGN 364
CHAPTER XXI.
Unvarying Prosperity.
1850-1852.
DESIRES FOR MORE ENLARGED USEFULNESS GRATIFIED--A LARGE
DONATION ANTICIPATED AND RECEIVED--REVIEW OF
1851--PERSONAL EXPERIENCE--BUILDING FUND FOR THE SECOND
NEW ORPHAN HOUSE--DOUBT RESISTED--WAITING ON GOD NOT
IN VAIN--REVIEW OF 1852 389
CHAPTER XXII.
Reaping in Joy.
1852-1854.
EXPECTING GREAT THINGS FROM GOD--MUNIFICENT
DONATION--INCREASING USEFULNESS OF THE SCRIPTURAL
KNOWLEDGE INSTITUTION--ACCESS TO GOD THROUGH FAITH IN
CHRIST--A VOICE FROM MOUNT LEBANON--BENEFIT OF WAITING
GOD'S TIME--CAREFUL STEWARDSHIP--FAITH, THE ONLY
RELIANCE--"THIS POOR WIDOW HATH CAST IN MORE THAN THEY
ALL"--GREATER ACHIEVEMENTS OF FAITH ANTICIPATED--COUNSEL
TO TRACT DISTRIBUTORS--A NEW AND SEVERE TRIAL OF FAITH 402
CHAPTER XXIII.
Three Years of Prosperity.
1854-1857.
THE SITE SELECTED--SIX THOUSAND ORPHANS IN PRISON--HOW TO
ASK FOR DAILY BREAD--REVIEW OF TWENTY-FOUR YEARS--"TAKE
NO THOUGHT FOR THE MORROW"--INSURANCE AGAINST BAD DEBTS 426
CHAPTER XXIV.
Conclusion.
1857-1860.
THE HOUSE FOR FOUR HUNDRED OPENED--PRAYER MORE THAN
ANSWERED--THE RESORT IN TROUBLE--AN OUTPOURING OF THE
SPIRIT ON THE ORPHANS--LAND FOR A NEW BUILDING
PURCHASED--"BUT ONE LIFE TO SPEND FOR GOD"--"SCATTERING,
YET INCREASING"--A MEMORABLE YEAR--THE GERM OF THE IRISH
REVIVAL--LETTER FROM AN ORPHAN--THE FRUIT OF SIX MONTHS'
PRAYER--THE RESULTS OF THE WORK--REVIVAL AMONG
THE ORPHANS 446
APPENDIX 473
INTRODUCTION.
What is meant by the prayer of faith? is a question which is beginning
to arrest, in an unusual degree, the attention of Christians. What is
the significance of the passages both in the New Testament and the Old
which refer to it? What is the limit within which they may be safely
received as a ground of practical reliance? Were these promises limited
to prophetical or apostolical times; or have they been left as a legacy
to all believers until the end shall come?
Somehow or other, these questions are seldom discussed either from the
pulpit or the press. I do not remember to have heard any of them
distinctly treated of in a sermon. I do not know of any work in which
this subject is either theoretically explained or practically enforced.
It really seems as if this portion of Revelation was, by common consent,
ignored in all our public teachings. Do not men believe that God means
what he appears plainly to have asserted? or, if we believe that he
means it, do we fear the charge of fanaticism if we openly avow that we
take him at his word?
The public silence on this subject does not, however, prevent a very
frequent private inquiry in respect to it. The thoughtful Christian,
when in his daily reading of the Scriptures he meets with any of those
wonderful promises made to believing prayer, often pauses to ask
himself, What can these words mean? Can it be that God has made such
promises as these to me, and to such men as I am? Have I really
permission to commit all my little affairs to a God of infinite wisdom,
believing that he will take charge of them and direct them according to
the promptings of boundless love and absolute omniscience? Is prayer
really a power with God, or is it merely an expedient by which our own
piety may be cultivated? Is it not merely a power (that is, a stated
antecedent accompanied by the idea of causation), but is it a
transcendent power, accomplishing what no other power can, over-ruling
all other agencies, and rendering them subservient to its own wonderful
efficiency? I think there are few devout readers of the Bible to whom
these questions are not frequently suggested. We ask them, but we do not
often wait for an answer. These promises seem to us to be addressed
either to a past or to a coming age, but not to us, at the present day.
Yet with such views as these the devout soul is not at all satisfied. If
an invaluable treasure is here reserved for the believer, he asks, why
should I not receive my portion of it? He cannot doubt that God has in a
remarkable manner, at various times, answered his prayers; why should he
not always answer them? and why should not the believer always draw near
to God in full confidence that he will do as he has said? He may
remember that the prayer which has been manifestly answered was the
offspring of deep humility, of conscious unworthiness, of utter
self-negation, and of simple and earnest reliance on the promises of God
through the mediation of Christ. Why should not his prayers be always of
the same character? With the apostles of old he pours out his soul in
the petition, "Lord, increase our faith."
And yet it can scarcely be denied that the will of God has been
distinctly revealed on this subject. The promises made to believing
prayer are explicit, numerous, and diversified. If we take them in their
simple and literal meaning, or if in fact we give to them any reasonable
interpretation whatever, they seem to be easily understood. Our
difficulty seems to be this: the promise is so "exceeding great" that we
cannot conceive God really to mean what he clearly appears to have
revealed. The blessing seems too vast for our comprehension; we "stagger
at the promises, through unbelief," and thus fail to secure the treasure
which was purchased for us by Christ Jesus.
It may be appropriate for us to review some of the passages which refer
most directly to this subject:--
"Ask, and it shall be given you; seek, and ye shall find; knock, and it
shall be opened unto you; for _every one_ that asketh receiveth, and he
that seeketh findeth, and to him that knocketh _it shall_ be opened."
"If ye then, being evil, know how to give good gifts unto your children,
_how much more_ shall your Father which is in heaven give good things to
them that _ask_ him."[1]
[Footnote 1: Matthew vii. 7-11.]
In the Gospel of Luke the same words are repeated, with a single
variation at the close. "If ye, being evil, know how to give good gifts
unto your children, how much more shall your heavenly Father give the
_Holy Spirit to them that ask him_."[2]
[Footnote 2: Luke xi. 13.]
"I say unto you that if two of you shall agree on earth as touching
anything that they shall ask, it shall be done for them of my Father
which is in heaven. For where two or three are gathered together in my
name, there am I in the midst of them."[3]
[Footnote 3: Matthew xviii. 19, 20.]
"Jesus answered and said unto them, Verily I say unto you, If ye have
faith, and doubt not, ye shall not only do that which is done to the
fig-tree, but also ye shall say to this mountain, Be thou removed, and
be thou cast into the sea, and it shall be done. And _all things
whatsoever_ ye shall ask in prayer, believing, ye shall receive."[4]
[Footnote 4: Matthew xxi. 21, 22.]
The same promise, slightly varied in form, is found in the Gospel of
Mark. "_Have faith in God._ For verily I say unto you that whosoever
shall say to this mountain, Be thou removed, and be thou cast into the
sea, and shall not doubt in his heart, but shall believe that those
things which he hath said shall come to pass, he shall have whatever he
saith. Therefore I say unto you, Whatsoever things ye desire, when ye
pray, believe that ye receive them, and ye shall have them."[5]
[Footnote 5: Mark xi. 22-24.]
Now I do not pretend that we are obliged to receive these words
literally. Unless, however, we believe the Saviour to have spoken
repeatedly on the same subject, at random, and with no definite meaning,
we must understand him to have asserted that things impossible by the
ordinary laws of material causation are possible by faith in God. I do
not perceive, if we allow these words to have any meaning whatever, that
we can ascribe to them any other significance.
"Verily I say unto you, He that believeth in me, the works that I do
shall he do also; and greater works than these shall he do, because I go
unto my Father. And whatsoever ye shall ask in my name, that I will do,
that the Father may be glorified in the Son. If ye shall ask anything in
my name I will do it."[6]
[Footnote 6: John xiv. 12-14.]
"Verily I say unto you, Whatsoever ye shall ask the Father in my name,
he will give it you. Hitherto ye have asked nothing in my name. Ask, and
ye shall receive, that your joy may be full."[7]
[Footnote 7: John xvi. 23, 24.]
"The effectual, fervent prayer of a righteous man _availeth much_;"[8]
that is, it is a real power, a positive energy. The apostle illustrates
what he means by availing prayer by the example of Elias, a man subject
to like passions as we are: "He prayed earnestly that it might not rain,
and it rained not on the earth by the space of three years and six
months; and he prayed again, and the heavens gave rain, and the earth
brought forth her fruit."[9]
[Footnote 8: James v. 16.]
[Footnote 9: James v. 17, 18.]
The conditions on which prayer will be heard are in various places
specified, but particularly in John xv. 7: "If ye abide in me and my
words abide in you, ye shall _ask what ye will_, and it shall be done
unto you." That is, if I understand the passage, prevalence in prayer is
conditioned by the conformity of our souls to the will of God; "if ye
abide in me and my words abide in you." On this condition, and on this
only, may we ask what we will, with the assurance that it will be done
unto us. Faith, in its most simple meaning, is that temper of the mind
in the creature which responds to every revealed perfection of the
Creator. Just according to the degree in which this correspondence
exists, is the promise made that we shall have whatsoever we ask.
It is evident, from the eleventh of Hebrews, that the views of the
Apostle Paul concerning faith were entirely in harmony with the passages
recited above. He reviews the lives of the most eminent saints, for the
express purpose of showing that the impressive events in their history,
whether physical or moral, were controlled entirely by faith. He sums up
the whole in this remarkable language:--
"And what shall I say more? For the time would fail me to tell of those
who _through faith_ subdued kingdoms, wrought righteousness, obtained
promises, stopped the mouths of lions, quenched the violence of fire,
escaped the edge of the sword, out of weakness were made strong, waxed
valiant in fight, turned to flight the armies of the aliens; women
received their dead raised to life again; and others were tortured, not
accepting deliverance, that they might obtain a better resurrection." We
are, I think, taught by this passage that the apostle believed faith to
be a power capable of transcending and modifying every other agency, by
which changes became possible which to every other known power were
impossible. We see that in this catalogue of the victories of faith he
includes the subjection of almost every form of what we call natural
laws. The whole passage seems an illustration of the meaning of our
Lord, when he says, "If ye have faith as a grain of mustard seed, ye
shall say to this sycamine tree, Be thou removed and planted in the
midst of the sea, and it shall obey you."
It seems then apparent that the doctrine of the peculiar and wonderful
power of the prayer of faith is as clearly revealed in the Scriptures as
any other doctrine. It would seem evident, at any rate, from the
passages just quoted, that the Apostle Paul understood the teachings of
our Saviour to mean what they say. From the general tenor of the
Scriptures I think we may learn two important truths: First, that there
is a certain state of mind in a devout soul to which God has promised
all that it asks, subject, however, as to the manner of the answer, to
the dictates of his infinite wisdom and goodness; and, second, that in
granting such petitions he does not always limit his action within the
ordinary or acknowledged laws of matter or of mind. I do not perceive
how we can interpret the passages above cited, as well as many others,
without giving them a meaning at least as extensive as this.
Why is it, then, that this whole range of revealed truth has so
generally been looked upon as an unknown and unexplored region? Why
should we limit either the goodness or the power of God by our own
knowledge of what we call the laws of nature? Why should we not admit
that "there are more things in heaven and earth than are dreamed of in
our philosophy"? In a universe governed by moral law, why should not
moral laws take precedence of all others? Why should we deny that there
is a power in prayer to which we have not commonly attained? We are
straitened in ourselves, and suppose that we are straitened in God. We
interpret the gracious promises of our most loving Father in heaven by
the rule of our own imperfect and unbelieving piety. We ask for light
from without, while the light can only come from a more elevated piety
within. We ask for examples of the effects of faith at the present day,
corresponding to those spoken of in the sacred Scriptures. Thoughtful
men acknowledge that there must be a meaning in these promises, which
they have not yet understood, and they see plainly that the kingdom of
God can never come with power until this prevalence in prayer shall have
become a matter of universal attainment; and yet they dare hardly
believe that God is as good as he has revealed himself to be.
There have, nevertheless, from time to time, occurred, what plainly
appear to be, remarkable instances of answers to prayer. Many of them
have faded from recollection, with the generation in which they
occurred; those which are remembered, however, seem to teach us that God
is a living God now as truly as in times past. The history of
persecutions is always filled with remarkable answers to prayer. The
rescue of Peter from the power of the Sanhedrim in one case, and from
the power of Herod in another, has been a thousand times repeated in the
history of the church of Christ. The answer to prayer for divine
direction as to the time and manner of performing some Christian
service, to which an individual has felt himself specially called, has
frequently been very remarkable. The biographies of the early and of
many of the later Friends are replete with such instances. Any one who
will read the edifying memoirs of George Fox, John Woolman, William
Allen, and Stephen Grellet, will find what I have alluded to abundantly
exemplified. The well-authenticated accounts of the late revivals in
this country and in Ireland teach us that most remarkable instances of
answers to prayer were of almost daily occurrence. In the last century a
single instance deserves particular remembrance; it was the founding of
Franke's Orphan House at Halle. It seemed to him to be a Christian duty
to attempt something for the relief of orphans, and he commenced the
undertaking. From time to time, as the number of applicants increased,
the means for their support was provided, in answer, as he firmly
believed, to fervent and unceasing prayer. Thus an extensive
establishment was reared, which has continued to the present day,
providing education and support for thousands of the poor and destitute,
and it has been for a century and a half one of the most honored of the
charitable institutions of the continent of Europe.
The most remarkable instance of the efficacy of prayer with which I am
acquainted, is that recorded in the following pages. It seems, in fact,
to be a practical illustration of the meaning of those passages of
Scripture which I have already recited. A young German Christian,
friendless and unknown, is conscious of what he believes to be a call
from the Lord to attempt something for the benefit of the poor vagabond
children of Bristol. He is at this time preaching the gospel to a small
company of believers, from whom, at his own suggestion, he receives no
salary, being supported day by day by the voluntary offerings of his
brethren. Without the promise of aid from any being but God, he
commences his work. In answer to prayer, funds are received as they are
needed, and the attempt succeeds beyond his expectation. After a few
years he is led to believe that God has called him to establish a house
for the maintenance and education of orphans. He was impelled to this
effort, not only from motives of benevolence, but from a desire to
convince men that God was a LIVING GOD, as ready now as ever to answer
prayer; and that, in the discharge of any duty to which he calls us, we
may implicitly rely upon his all-sufficient aid in every emergency.
Mr. Mueller was led to undertake this work in such a manner that aid
could not be expected from any being but God. He did not of course
expect God to create gold and silver and put them into his hands. He
knew, however, that God could incline the hearts of men to aid him, and
he believed, if the thing that he attempted was of Him, that he would so
incline them, in answer to prayer, as his necessities should require.
Most men in making such an attempt would have spread the case before the
public, employed agents to solicit in its behalf, and undertaken
nothing until funds adequate to the success of the enterprise had been
already secured. But Mr. Mueller, true to his principles, would do no
such thing. From the first day to the present moment he has neither
directly nor indirectly solicited either of the public or of an
individual a single penny. As necessities arose he simply laid his case
before God and asked of him all that he needed, and the supply has
always been seasonable and unfailing.
The conductors of benevolent enterprises generally consider it important
to publish the names of donors, appealing thus to what is considered an
innocent desire in man to let our good deeds be known, and thus also to
stimulate others to do likewise. Ignoring every motive of this kind, Mr.
Mueller made it his rule to publish the name of no contributor. When the
name was known to him, which, however, was not often the case, he made a
private acknowledgment; while in his printed account he only made known
the sum received, and the date of its reception. In this manner,
forsaking every other reliance but God, and in childlike simplicity
looking to him alone for the supply of every want, all that he needed
was furnished as punctually as if, in possession of millions, he had
drawn from time to time on his banker.
Thus has he continued from, I think, the year 1834. By degrees the
establishment increased, and it was necessary to leave the hired houses
in which the children had thus far been accommodated. Land was
purchased, and a building was erected in the vicinity of Bristol. This
was soon filled to overflowing, and another building was demanded. This
was erected, and it also was very soon filled. These buildings were
sufficient to accommodate seven hundred orphans. At the present moment,
a third building, larger than either, is in the process of erection, and
is to be finished in the course of the ensuing summer. When this shall
be completed, accommodations will have been provided for eleven hundred
and fifty orphans. These expensive buildings have been erected; the
land has been purchased on which they stand; this multitude of children
has been clothed and fed and educated; support and remuneration have
been provided for all the necessary teachers and assistants, and all
this has been done by a man who is not worth a dollar. He has never
asked any one but God for whatever they needed, and from the beginning
they have never wanted a meal, nor have they ever allowed themselves to
be in debt. There seems in this to be something as remarkable as if Mr.
Mueller had commanded a sycamine tree to be removed and planted in the
sea, and it had obeyed him.
But this is not all. Mr. Mueller saw that there was a great demand for
copies of the Holy Scriptures, both in Great Britain and on the
Continent, and he commenced the work of Bible distribution. This so
rapidly extended itself that he was soon obliged to open in Bristol a
large Bible House. He believed that great good might be done by the
circulation of religious tracts, and he has carried on this work
extensively. He was moved to make an attempt to aid and even to support
missionaries among the heathen, as well as other good men, of various
denominations, who, with very inadequate means of living, were preaching
the gospel to the poor and destitute at home. He began to aid them as
their necessities came to his knowledge, and now one hundred such men
are depending on him, wholly or in part, for support.
Here, then, we certainly behold a remarkable phenomenon. A single man,
wholly destitute of funds, is supporting and educating seven hundred
orphans, providing everything needful for their education, is in himself
an extensive Bible and Tract and Missionary Society, the work is daily
increasing in magnitude, and the means for carrying it on are abundantly
supplied, while he is connected with no particular denomination, is
aided by no voluntary association, and he has asked the assistance of
not a single individual. He has asked no one but God, and all his wants
have been regularly supplied. In these labors of love he has, up to the
present time, expended nearly a million of dollars. It is thus that he
has endeavored to show to an unbelieving world that God is a living God,
and that he means what he has said in every one of his promises.[10]
[Footnote 10: The following brief statistics will show the
magnitude of the work already accomplished:--
The number of pupils hitherto instructed in all the day,
evening, and Sunday schools, is 13,124. The whole number
of _orphans_ educated within the establishment is 1,153.
Of the 700 now in the Institution, 260 are hopefully
pious. Missionaries aided at the present time, 100. Since
1834 there have been circulated,--Bibles, 24,768;
Testaments, 15,100; Psalms, 719; other portions of
Scripture, 1,876; or, total, 42,463 Bibles or portions of
Scripture. Tracts and books (not pages, but separate
publications), 11,493,174.
Two large buildings have been erected, a third is in the
process of erection; the land on which they stand has been
purchased. The expense of the orphan work alone has
amounted to L133,528 sterling, and the expenses are daily
increasing.
The contributions by which these expenditures have been
met have been sent from every quarter of the globe. The
largest amounts have been, as might be expected, from
England, Scotland, Ireland, and Wales; but to these may be
added the Cape of Good Hope, Mt. Lebanon, Demerara,
Newport, R. I., New York, Philadelphia, California,
France, Holland, Sardinia, Australia, etc., etc.]
I have referred to Mr. Mueller as if he were the sole agent in this work.
This, however, is by no means true. His co-workers in the Institution
are all of the same spirit as himself. Mr. Craik, a gentleman from
Scotland, has been with him from the beginning, has shared in all the
labors and responsibilities of these vast undertakings, and has been
specially blessed as a preacher of the gospel. The remuneration of all
the assistants is contingent on the means received in answer to prayer.
When sacrifices are to be made, they are all prompt to make them, and
they do not expect an answer to prayer until they have contributed, from
their own scanty wages, whatever can be spared after providing for their
actual necessities.
The last Report of Mr. Mueller's labors has just been received. From this
we learn another interesting fact. It seems that the late revival in
Ireland is indirectly connected with these labors in Bristol. A pious
young Irishman read "The Dealings of the Lord with George Mueller," and
received from it new views of the power of believing prayer. He felt the
need of prayer for the perishing around him, and determined by prayer
and conversation to labor for their salvation. First, however, he asked
that God would give him an associate. This prayer was granted. These two
then united in earnest prayer for some additions to their number. This
prayer was granted. In this manner a small company was united in asking
for an outpouring of the Holy Spirit on their neighborhood. They devoted
themselves to prayer and to labor among the people by whom they were
surrounded. Their prayers were answered. The Spirit was poured out;
twenty-five souls were converted. Multitudes united with them in
supplication. They went from place to place, praying and laboring for
the conversion of men; and thus the work extended, until the whole
district of Ulster was visited with that remarkable outpouring of the
Holy Spirit.
All these we suppose to be indisputable facts. If in any respect there
has been a misstatement, or even an exaggeration, the means are abundant
for detecting it. The whole work has been carried on in the presence and
under the inspection of the whole city of Bristol. There stand those
large and expensive buildings. There are seen the seven hundred orphans
who are in every respect admirably cared for. Everything has been paid
for, for Mr. Mueller is never in debt. His poverty is well known, and he
will not accept of any money as a provision for his future necessities.
His accounts have been annually audited by a competent committee. There
is not the man living who can contradict his assertion, "I never asked
aid from a single individual." Hundreds weekly visit the Institution,
and no one has ever found in it anything at variance with Mr. Mueller's
published statements. Last of all, the Rev. Dr. Sawtelle, a gentleman
known to thousands in this country, has added his independent testimony
to the truth of all that is here related. More conclusive evidence to
the truth of facts cannot be desired.
To account for a fact is to refer it to some general law whose existence
is already established. When it is therefore asked, How shall these
facts be accounted for? we inquire, to what known law can they be
referred? They cannot certainly be referred to any known law of human
action. How would we decide if a similar case should occur in physics?
Suppose a series of experiments should be made daily for twenty-five
years in chemistry or mechanics, with the same invariable result, and
this result could be referred to no previously established law,--to what
conclusion should we arrive? There could be but one conclusion, in which
all men of science would unite. They would all declare that a new law
had been discovered, and would modify their systems accordingly. It
seems to me that on all sound philosophical principles we are bound to
come to the same conclusion in the present case. We can refer these
facts to no other law than to that announced by the Saviour in his
promise to answer the prayer of faith. There is no reason to suppose
that in the case of Mr. Mueller and his associates there is anything
exceptional or peculiar. What God has done for them we cannot doubt
that, under the same conditions, he will do for every other believing
disciple of Christ.
What, then, are the conditions of this remarkable experiment, if such we
may call it? They are something like the following. A poor and unknown
man is convinced that it is his duty, as a servant of Christ, to labor
in several ways for the relief of the temporal and spiritual wants of
the ignorant and destitute. He consecrates himself to the work by
dedicating to it his time and labor, and whatever pecuniary means should
come into his possession. He resolved that he would neither appeal to
any of the ordinary motives which dispose men to humanity, nor even
solicit aid from any human being, but simply make his wants known to
God, believing that, if he was doing the work of God, the divine
promise was pledged in his behalf. Not only did he trust in God that
all the pecuniary aid which he needed would be furnished, but that, in
answer to prayer, all needed wisdom would be given him in the conduct of
his complicated and arduous undertakings. The result has met his most
sanguine expectations. The institution has increased to a most
magnificent charity, aside from its missionary, Bible, and tract
operations; all its wants have been from time to time supplied; and it
is at the present moment carried on upon precisely the same principles
on which it commenced. We cannot resist the conclusion that if any one
will undertake any other Christian work in a similar spirit, and on the
same principles, his labor will be attended with a similar result.
While we believe this, however, we do not pretend to affirm that just
such immediate results will always be seen. This would be to limit the
omniscience of God by the short-sighted ignorance of man. It may best
suit the purposes of infinite goodness to answer the prayer of faith by
crosses and disappointments; but these in the end shall be found in the
most signal manner to promote the object to be accomplished. While the
disciples were praying and laboring for the extension of the kingdom of
Christ in Jerusalem, it seemed a strange answer to prayer that they
should be driven out of the city; but the meaning of it was evident when
churches arose in Phenice and Cyprus and Antioch, and it became manifest
that the gospel was designed not for Jews alone; but for the whole
family of man. Paul devoted himself with unquenchable zeal to the
salvation of men, and, with a fervid eloquence which has given him a
place among the noblest orators of antiquity, delighted to spend his
life in persuading men to be reconciled to God. He was a man whose
confidence in God was as unshaken as any whose history has been recorded
by the pen of inspiration. It doubtless was to the disciples of that
age, as well as to himself, a most unaccountable dispensation that he
should have been impeded in his great work by the necessity of composing
dissensions and rectifying errors which were constantly arising in the
churches which he had planted, and, most of all, that so many years of
his life should have been spent in prison. Yet it is to these, at the
time untoward circumstances, that we owe the writing of those epistles
which occupy so large a portion of the volume of inspiration, and
without which the message of God to man would not have been completed.
In no other way could his prayer to be useful to the cause of Christ
have been so fully answered.
With this understanding of the promise granted to the prayer of faith, I
do not see why we should not take the case of Mr. Mueller as an example
for our imitation. Whoever attains to this same simple desire in all
things to do the will of God, and to the same childlike trust in his
promises, may, I think, hope for a similar blessing. God is no respecter
of persons. "If _any_ man _do his will_, him he heareth." And all the
teaching of the Scriptures confirms us in this belief. The passages
which we have quoted at the commencement of this paper, with hundreds of
others, all lead to the same conclusion. In the Scriptures every form of
illustration is used to impress upon us the conviction that God is
indeed our Father, and that he delights to grant our requests for
anything that is for our benefit, and specially that he pledges himself
to direct by his counsel, and aid by his providence, every one who
honestly labors to promote the cause of true benevolence and real
religion.
If this be so, how important is this subject in its bearing on
individual effort. No Christian, though the poorest and humblest, ever
need despair of doing a noble work for God. He need never wait until he
can obtain the co-operation of the multitude or the wealthy. Let him
undertake what he believes to be his duty, on ever so small a scale, and
look directly to God for aid and direction. If it be a seed which God
has planted, it will take root, grow, and bear fruit, "_having seed
within itself_." "It is better to trust in God than to put confidence in
man; it is better to trust in God than to put confidence in princes." A
multitude of cases can be adduced to prove that this course is in
harmony with the designs of God. It is abundantly shown in the case of
Mr. Mueller. Take the case of Robert Raikes. Suppose that he had
established no school until a powerful association, formed from
ecclesiastical dignitaries, millionaires, and the multitude, had united
in his support, his effort could hardly have escaped ridiculous failure.
On the contrary, he simply established a school by himself. It was a
seed which God had planted, and its fruit now shakes like Lebanon.
On the contrast which is seen between the plan of Mr. Mueller and the
plans by which our missionary and other benevolent operations are
conducted, it is unnecessary to enlarge. If Mr. Mueller is right, I think
it is evident that we are all wrong. We cannot go into this subject in
detail. We may, however, be permitted to remark, that the means which
are frequently employed to secure the approbation and pecuniary aid of
worldly men, in carrying forward the cause of Christ, are intensely
humiliating. It would seem as though God was the last being to be relied
on in carrying forward the work which he has given us to do.
But it is time to bring these remarks to a close. We commend this most
unpretending of narratives to the thoughtful consideration of Christians
of all denominations. We have greatly overrated the teaching of these
facts, if they do not furnish strong incentives to A LIFE OF HOLY
EXERTION, AND IMPART AN UNWONTED AND POWERFUL MOTIVE TO EARNEST AND
BELIEVING PRAYER.
PROVIDENCE, December 17, 1860.
THE LIFE OF TRUST.
CHAPTER I.
BOYHOOD AND YOUTH.
1805-1825.
BIRTH--EARLY DISHONESTY--INSENSIBILITY--CONFIRMATION IN THE
STATE CHURCH--DISSOLUTENESS OF LIFE--THE HARD WAY OF
TRANSGRESSORS--THE GYMNASIUM AT NORDHAUSEN--THE UNIVERSITY
AT HALLE--ROVINGS.
I was born at Kroppenstaedt, near Halberstadt, in the kingdom of
Prussia, September 27, 1805. In January, 1810, my parents removed to
Heimersleben, about four miles from Kroppenstaedt, where my father was
appointed collector in the excise.
My father, who educated his children on worldly principles,[11] gave us
much money, considering our age. The result was, that it led me and my
brother into many sins. Before I was ten years old, I repeatedly took of
the government money which was intrusted to my father, and which he had
to make up; till one day, as he had repeatedly missed money, he
detected my theft, by depositing a counted sum in the room where I was,
and leaving me to myself for a while. Being thus left alone, I took some
of the money, and hid it under my foot in my shoe. When my father, after
his return, had counted and missed the money, I was searched and my
theft detected.
[Footnote 11: The opinion is often entertained that persons who
become eminent for power in prayer and nearness of communion with
God, owe their attainments to natural excellence of character, or
to peculiarly favoring circumstances of early education. The
narrative of the youth of Mueller exhibits the fallaciousness of
this view, and shows that the attainments which he made are within
the reach of any one who will "ask of God, that giveth to _all men
liberally_ and upbraideth not."--ED.]
When I was between ten and eleven years of age I was sent to
Halberstadt, there to be prepared for the university; for my father's
desire was that I should become a clergyman; not, indeed, that thus I
might serve God, but that I might have a comfortable living. My time was
now spent in studying, reading novels, and indulging, though so young,
in sinful practices. Thus it continued till I was fourteen years old,
when my mother was suddenly removed. The night she was dying, I, not
knowing of her illness, was playing at cards till two in the morning,
and on the next day, being the Lord's day, I went with some of my
companions in sin to a tavern, and then we went about the streets half
intoxicated.
This bereavement made no lasting impression on my mind. I grew worse and
worse. Three or four days before I was confirmed, and thus admitted to
partake of the Lord's Supper, I was guilty of gross immorality; and the
very day before my confirmation, when I was in the vestry with the
clergyman to confess my sins, after a formal manner, I defrauded him;
for I handed over to him only the twelfth part of the fee which my
father had given me for him. In this state of heart, without prayer,
without true repentance, without faith, without knowledge of the plan of
salvation, I was confirmed, and took the Lord's Supper, on the Sunday
after Easter, 1820. Yet I was not without some feeling about the
solemnity of the thing, and stayed at home in the afternoon and evening,
whilst the other boys and girls, who had been confirmed with me, walked
about in the fields.
My time till midsummer, 1821, was spent partly in study, but in a great
degree in playing the piano-forte and guitar, reading novels,
frequenting taverns, forming resolutions to become different, yet
breaking them almost as fast as they were made. My money was often spent
on my sinful pleasures, through which I was now and then brought into
trouble, so that once, to satisfy my hunger, I stole a piece of coarse
bread, the allowance of a soldier who was quartered in the house where I
lodged.
At midsummer, 1821, my father obtained an appointment at Schoenebeck,
near Magdeburg, and I embraced the opportunity of entreating him to
remove me to the cathedral classical school of Magdeburg; for I thought
that if I could but leave my companions in sin, and get out of certain
snares, and be placed under other tutors, I should then live a different
life. My father consented, and I was allowed to leave Halberstadt, and
to stay at Heimersleben till Michaelmas. Being thus quite my own master,
I grew still more idle, and lived as much as before in all sorts of sin.
When Michaelmas came, I persuaded my father to leave me at Heimersleben
till Easter, and to let me read the classics with a clergyman living in
the same place. I was now living on the premises belonging to my father,
under little real control, and intrusted with a considerable sum of
money, which I had to collect for my father, from persons who owed it to
him. My habits soon led me to spend a considerable part of this money,
giving receipts for different sums, yet leaving my father to suppose I
had not received them.
In November, I went on a pleasure excursion to Magdeburg, where I spent
six days in much sin, and though my absence from home had been found out
by my father before I returned from thence, yet I took all the money I
could obtain, and went to Brunswick, after I had, through a number of
lies, obtained permission from my tutor. I spent a week at Brunswick,
in an expensive hotel. At the end of the week my money was expended. I
then went, without money, to another hotel, in a village near Brunswick,
where I spent another week in an expensive way of living. At last, the
owner of the hotel, suspecting that I had no money, asked for payment,
and I was obliged to leave my best clothes as security. I then walked
about six miles, to Wolfenbuttel, went to an inn, and began again to
live as if I had plenty of money. On the second or third morning I went
quietly out of the yard, and then ran off; but being suspected and
observed, and therefore seen to go off, I was immediately called after,
and so had to return. I was arrested, and being suspected to be a thief,
was examined for about three hours, and then sent to jail. I now found
myself, at the age of sixteen, an inmate of the same dwelling with
thieves and murderers. I was locked up in this place day and night,
without permission to leave my cell.
I was in prison from Dec. 18, 1821, till January 12, 1822, when the
keeper told me to go with him to the police office. Here I found that
the commissioner before whom I had been tried, had acquainted my father
with my conduct; and thus I was kept in prison till my father sent the
money which was needed for my travelling expenses, to pay my debt in the
inn, and for my maintenance in the prison. So ungrateful was I now for
certain little kindnesses shown to me by a fellow-prisoner, that,
although I had promised to call on his sister, to deliver a message from
him, I omitted to do so; and so little had I been benefited by this, my
chastisement, that, though I was going home to meet an angry father,
only two hours after I had left the town where I had been imprisoned, I
chose an avowedly wicked person as my travelling companion for a great
part of my journey.
My father, who arrived two days after I had reached Heimersleben, after
having severely beaten me, took me home to Schoenebeck, intending, at
Easter, to send me to a classical school at Halle, that I might be under
strict discipline and the continual inspection of a tutor. Easter came,
and I easily persuaded him to let me stay at home till Michaelmas. But
after that period he would not consent to my remaining any longer with
him, and I left home, pretending to go to Halle to be examined. But
having a hearty dislike to the strict discipline of which I had heard, I
went to Nordhausen, and had myself examined to be received into that
school. I then went home, but never told my father a word of all this
deception till the day before my departure, which obliged me to invent a
whole chain of lies. He was then very angry; but at last, through my
entreaties and persuasion, he gave way and allowed me to go. This was in
October, 1822.
I continued at Nordhausen two years and six months. During this time I
studied with considerable diligence the Latin classics, French, history,
my own language, etc.; but did little in Hebrew, Greek, and the
mathematics. I lived in the house of the director, and got, through my
conduct, highly into his favor, so much so that I was held up by him in
the first class as an example to the rest. I used now to rise regularly
at four, winter and summer, and generally studied all the day, with
little exception, till ten at night.
But whilst I was thus outwardly gaining the esteem of my
fellow-creatures, I did not care in the least about God, but lived
secretly in much sin, in consequence of which I was taken ill, and for
thirteen weeks confined to my room. During my illness I had no real
sorrow of heart, yet, being under certain natural impressions of
religion, I read through Klopstock's works without weariness. I cared
nothing about the word of God. I had about three hundred books of my
own, but no Bible. Now and then I felt that I ought to become a
different person, and I tried to amend my conduct, particularly when I
went to the Lord's Supper, as I used to do twice every year, with the
other young men. The day previous to attending that ordinance, I used to
refrain from certain things; and on the day itself I was serious, and
also swore once or twice to God, with the emblem of the broken body in
my mouth, to become better, thinking that for the oath's sake I should
be induced to reform. But after one or two days were over, all was
forgotten, and I was as bad as before.
At Easter, 1825, I became a member of the University of Halle, and that
with very honorable testimonials. I thus obtained permission to preach
in the Lutheran Establishment; but I was as truly unhappy and as far
from God as ever. I had made strong resolutions now at last to change my
course of life, for two reasons: first, because, without it, I thought
no parish would choose me as their pastor; and secondly, that without a
considerable knowledge of divinity I should never get a good living. But
the moment I entered Halle, the university town, all my resolutions came
to nothing. Being now more than ever my own master, I renewed my
profligate life afresh, though now a student of _divinity_. Yet in the
midst of it all I had a desire to renounce this wretched life, for I had
no enjoyment in it, and had sense enough left to see that the end, one
day or other, would be miserable. But I had no sorrow of heart on
account of offending God.
One day, when I was in a tavern with some of my wild fellow-students, I
saw among them one of my former school-fellows, named Beta, whom I had
known four years before at Halberstadt, but whom at that time I had
despised, because he was so quiet and serious. It now appeared well to
me to choose him as my friend, thinking that, if I could but have better
companions, I should by that means improve my own conduct. "_Cursed be
the man that trusteth in man, and maketh flesh his arm._"
This Beta was a backslider. When formerly he was so quiet at school, I
have reason to believe it was because the Spirit of God was working on
his heart; but now, having departed from the Lord, he tried to put off
the ways of God more and more, and to enjoy the world of which he had
known but little before. _I_ sought his friendship, because I thought it
would lead me to a steady life; and _he_ gladly formed an acquaintance
with me, as he told me afterwards, because he thought it would bring him
into gay society.
At the commencement of August, Beta and I, with two other students,
drove about the country for four days. When we returned, instead of
being truly sorry on account of this sin, we thought of fresh pleasures;
and as my love for travelling was stronger than ever, through what I had
seen on this last journey, I proposed to my friends to set off for
Switzerland. The obstacles in the way, the want of money, and the want
of the passports, were removed by _me_. For, through forged letters from
our parents, we procured passports, and through pledging all we could,
particularly our books, we obtained as much money as we thought would be
enough. Forty-three days we were day after day travelling, almost always
on foot.
I had now obtained the desire of my heart. I had seen Switzerland. But
still I was far from being happy. I was on this journey like Judas; for,
having the common purse, I was a thief. I managed so that the journey
cost me but two thirds of what it cost my friends. I had, by many lies,
to satisfy my father concerning the travelling expenses. During the
three weeks I stayed at home, I determined to live differently for the
future. I was different for a few days; but when the vacation was over,
and fresh students came, and, with them, fresh money, all was soon
forgotten.
CHAPTER II.
THE PRODIGAL'S RETURN.
1825-1826.
A TREASURE FOUND--DAWNING OF THE NEW LIFE--THE PEACE OF GOD--"I
AM COME TO SET A MAN AT VARIANCE AGAINST HIS FATHER"--"LET HIM
THAT HEARETH SAY, COME"--THE FIRST SERMON--DELIGHT IN THE
LORD--A COMMON ERROR--THE FOUNTAIN NEGLECTED.
The time was now come when God would have mercy upon me. At a time when
I was as careless about him as ever, he sent his Spirit into my heart. I
had no Bible, and had not read in it for years. I went to church but
seldom; but, from custom, I took the Lord's Supper twice a year. I had
never heard the gospel preached. I had never met with a person who told
me that he meant, by the help of God, to live according to the Holy
Scriptures. In short, I had not the least idea that there were any
persons really different from myself, except in degree.
On Saturday afternoon, about the middle of November, 1825, I had taken a
walk with my friend Beta. On our return he said to me that he was in the
habit of going on Saturday evenings to the house of a Christian, where
there was a meeting. On further inquiry, he told me that they read the
Bible, sang, prayed, and read a printed sermon. No sooner had I heard
this than it was to me as if I had found something after which I had
been seeking all my life long. We went together in the evening. As I did
not know the manners of believers, and the joy they have in seeing poor
sinners, even in any measure, caring about the things of God, I made an
apology for coming. The kind answer of the dear brother I shall never
forget. He said: "Come as often as you please; house and heart are open
to you." We sat down and sang a hymn. Then brother Kayser, now a
missionary in Africa, fell on his knees and asked a blessing on our
meeting. This kneeling down made a deep impression upon me; for I had
never either seen any one on his knees, nor had I ever myself prayed on
my knees. He then read a chapter and a printed sermon; for no regular
meetings for expounding the Scriptures were allowed in Prussia, except
an ordained clergyman was present. At the close we sang another hymn,
and then the master of the house prayed. Whilst he prayed, my feeling
was something like this: "I could not pray as well, though I am much
more learned than this illiterate man." The whole made a deep impression
on me. I was happy; though, if I had been asked why I was happy, I could
not have clearly explained it.
When we walked home, I said to Beta: "All we have seen on our journey to
Switzerland, and all our former pleasures, are as nothing in comparison
with this evening." Whether I fell on my knees when I returned home, I
do not remember; but this I know, that I lay peaceful and happy in my
bed. This shows that the Lord may begin his work in different ways. For
I have not the least doubt that on that evening he began a work of grace
in me, though I obtained joy without any deep sorrow of heart, and with
scarcely any knowledge. But that evening was the turning-point in my
life. The next day, and Monday, and once or twice besides, I went again
to the house of this brother, where I read the Scriptures with him and
another brother; for it was too long for me to wait till Saturday came
again.
Now my life became very different, though not so that all sins were
given up at once. My wicked companions were given up; the going to
taverns was entirely discontinued; the habitual practice of telling
falsehoods was no longer indulged in; but still a few times after this I
spoke an untruth. I read the Scriptures, prayed often, loved the
brethren, went to church from right motives, and stood on the side of
Christ, though laughed at by my fellow-students.
In January, 1826, I began to read missionary papers, and was greatly
stirred up to become a missionary myself. I prayed frequently concerning
this matter, and thus made more decided progress for a few weeks. About
Easter, 1826, I saw a devoted young brother, named Hermann Ball, a
learned man, and of wealthy parents, who, constrained by the love of
Christ, preferred laboring in Poland among the Jews as a missionary to
having a comfortable living near his relations. His example made a deep
impression on me. The Lord smiled on me, and I was, for the first time
in my life, able fully and unreservedly to give up myself to him.
At this time I began truly to enjoy the peace of God which passeth all
understanding. In my joy I wrote to my father and brother, entreating
them to seek the Lord, and telling them how happy I was; thinking that,
if the way to happiness were but set before them, they would gladly
embrace it. To my great surprise an angry answer was returned. About
this period the Lord sent a believer, Dr. Tholuck, as professor of
divinity to Halle, in consequence of which a few believing students came
from other universities. Thus also, through becoming acquainted with
other brethren, the Lord led me on.
My former desire to give myself to missionary service returned, and I
went at last to my father to obtain his permission, without which I
could not be received into any of the German missionary institutions. My
father was greatly displeased, and particularly reproached me, saying
that he had expended so much money on my education, in hope that he
might comfortably spend his last days with me in a parsonage, and that
he now saw all these prospects come to nothing. He was angry, and told
me he would no longer consider me as his son. But the Lord gave me grace
to remain steadfast. He then entreated me, and wept before me; yet even
this by far harder trial the Lord enabled me to bear. After I had left
my father, though I wanted more money than at any previous period of my
life, as I had to remain two years longer in the university, I
determined never to take any more from him; for it seemed to me wrong,
so far as I remember, to suffer myself to be supported by him, when he
had no prospect that I should become what he would wish me to be,
namely, a clergyman with a good living. This resolution I was enabled to
keep.
Shortly after this had occurred, several American gentlemen, three of
whom were professors in American colleges, came to Halle for literary
purposes, and, as they did not understand German, I was recommended by
Dr. Tholuck to teach them. These gentlemen, some of whom were believers,
paid so handsomely for the instruction which I gave them, and for the
lectures of certain professors which I wrote out for them, that I had
enough and to spare. Thus did the Lord richly make up to me the little
which I had relinquished for his sake. "_O fear the Lord, ye his saints;
for there is no want to them that fear him._"
Whitsuntide, and the two days following, I spent in the house of a pious
clergyman in the country; for all the ministers at Halle, a town of more
than twenty thousand inhabitants, were unenlightened men. God greatly
refreshed me through this visit. Dear Beta was with me. On our return we
related to two of our former friends, whose society we had not quite
given up, though we did not any longer live with them in sin, how happy
we had been on our visit. I then told them how I wished they were as
happy as ourselves. They answered, We do not feel that we are sinners.
After this I fell on my knees, and asked God to show them that they were
sinners. Having done so, I went into my bedroom, where I continued to
pray for them. After a little while, I returned to my sitting-room and
found them both in tears, and both told me that they now felt themselves
to be sinners. From that time a work of grace commenced in their hearts.
Though very weak and ignorant, yet I had now, by the grace of God, some
desire to benefit others, and he who so faithfully had once served
Satan, sought now to win souls for Christ. I circulated every month
about three hundred missionary papers. I also distributed a considerable
number of tracts, and often took my pockets full in my walks, and
distributed them, and spoke to poor people whom I met. I also wrote
letters to some of my former companions in sin. I visited, for thirteen
weeks, a sick man, who, when I first began to speak to him about the
things of God, was completely ignorant of his state as a sinner,
trusting for salvation in his upright and moral life. After some weeks,
however, the Lord allowed me to see a decided change in him, and he
afterwards repeatedly expressed his gratitude that I had been sent to
him by God to be the means of opening his blind eyes.
Having heard that there was a schoolmaster living in a village about six
miles from Halle, who was in the habit of holding a prayer meeting at
four o'clock every morning, with the miners, before they went into the
pit, giving them also an address, I thought he was a believer; and as I
knew so very few brethren, I went to see him, in order, if it might be,
to strengthen his hands. About two years afterwards, he told me that
when I came to him first he knew not the Lord, but that he had held
these prayer meetings merely out of kindness to a relative, whose office
it was, but who had gone on a journey; and that those addresses which
he had read were not his own, but copied out of a book. He also told me
that he was much impressed with my kindness, and what he considered
condescension on my part in coming to see him, and this, together with
my conversation, had been instrumental in leading him to care about the
things of God, and I knew him ever afterwards as a true brother.
This schoolmaster asked me whether I would not preach in his parish, as
the aged clergyman would be very glad of my assistance. Up to this time
I had never preached; yet I thought that by taking a sermon, or the
greater part of one, written by a spiritual man, and committing it to
memory, I might benefit the people. I set about putting a printed sermon
into a suitable form, and committing it to memory. There is no joy in
man's own doings and choosings. I got through it, but had no enjoyment
in the work. It was on August 27, 1826, at eight in the morning, in a
chapel of ease. There was one service more, in the afternoon, at which I
needed not to have done anything; but having a desire to serve the Lord,
though I often knew not how to do it scripturally, and knowing that this
aged and unenlightened clergyman had had this living for forty-eight
years, and having therefore reason to believe that the gospel scarcely
ever had been preached in that place, I had it in my heart to preach
again in the afternoon. It came to my mind to read the fifth chapter of
Matthew, and to make such remarks as I was able. I did so. Immediately
upon beginning to expound "Blessed are the poor in spirit," etc., I felt
myself greatly assisted; and whereas in the morning my sermon had not
been simple enough for the people to understand it, I now was listened
to with the greatest attention, and I think was also understood. My own
peace and joy were great. I felt this a blessed work.
On my way to Halle I thought, this is the way I should like always to
preach. But then it came immediately to my mind that such sort of
preaching might do for illiterate country people, but that it never
would 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.
It was not till three years afterwards that I was led, through grace, to
see what I now consider the right mode of preparation for the public
preaching of the word. But about this, if God permit, I will say more
when I come to that period of my life.
It was about this time that I formed the plan of exchanging the
University of Halle for that of Berlin, on account of there being a
greater number of believing professors and students in the latter place.
But the whole plan was formed without prayer, or at least without
earnest prayer. When, however, the morning came on which I had to apply
for the university testimonials, the Lord graciously stirred me up
prayerfully to consider the matter; and finding that I had no sufficient
reason for leaving Halle, I gave up the plan, and have never had reason
to regret having done so.
The public means of grace by which I could be benefited were very few.
Though I went regularly to church when I did not preach myself, yet I
scarcely ever heard the truth; for there was no enlightened clergyman in
the town. And when it so happened that I could hear Dr. Tholuck, or any
other godly minister, the prospect of it beforehand, and the looking
back upon it afterwards, served to fill me with joy. _Now and then I
walked ten or fifteen miles to enjoy this privilege._
Another means of grace which I attended, besides the Saturday-evening
meetings in brother Wagner's house, was a meeting every Lord's-day
evening with the believing students, six or more in number, increased,
before I left Halle, to about twenty. In these meetings, one or two, or
more, of the brethren prayed, and we read the Scriptures, sang hymns,
and sometimes also one or another of the brethren spoke a little in the
way of exhortation, and we read also such writings of godly men as were
calculated for edification. I was often greatly stirred up and refreshed
in these meetings; and twice, being in a backsliding state, and
therefore cold and miserable, I opened my heart to the brethren, and was
brought out of that state through the means of their exhortations and
prayers.
As to the other means of grace, I would say, I fell into the snare into
which so many young believers fall, the reading of religious books in
preference to the Scriptures. I read tracts, missionary papers, sermons,
and biographies of godly persons. I never had been at any time of my
life in the habit of reading the Holy Scriptures. When under fifteen
years of age, I occasionally read a little of them at school; afterwards
God's precious book was entirely laid aside, so that I never read one
single chapter of it till it pleased God to begin a work of grace in my
heart. Now the scriptural way of reasoning would have been: God himself
has consented to be an author, and I am ignorant about that precious
book, which his Holy Spirit has caused to be written through the
instrumentality of his servants, and it contains that which I ought to
know, the knowledge of which will lead me to true happiness; therefore I
ought to read again and again this most precious book of books, most
earnestly, most prayerfully, and with much meditation; and in this
practice I ought to continue all the days of my life. But instead of
acting thus, my difficulty in understanding it, and the little enjoyment
I had in it, made me careless of reading it; and thus, like many
believers, I practically preferred, for the first four years of my
divine life, the works of uninspired men to the oracles of the living
God. The consequence was, that I remained a babe, both in knowledge and
grace.
The last and most important means of grace, prayer, was comparatively
but little used by me. I prayed, and prayed often, and in general, by
the grace of God, with sincerity; but had I prayed as earnestly as I
have of late years, I should have made much more rapid progress.
CHAPTER III.
SELF-DEDICATION.
1826-1829.
DESIRE FOR MISSIONARY LABOR--PROVIDENTIAL RELEASE FROM MILITARY
SERVICE--VISIT AT HOME--LED TO THE LAND OF HIS FUTURE
LABORS--PROGRESS IN RELIGIOUS KNOWLEDGE--DESIRE FOR IMMEDIATE
USEFULNESS.
In August, 1827, I heard that the Continental Society in England
intended to send a minister to Bucharest, the residence of many nominal
German Christians, to help an aged brother in the work of the Lord.
After consideration and prayer, I offered myself for this work to
Professor Tholuck, who was requested to look out for a suitable
individual; for with all my weakness I had a great desire to live wholly
for God. Most unexpectedly my father gave his consent, though Bucharest
was above a thousand miles from my home, and as completely a missionary
station as any other. I now prepared with earnestness for the work of
the Lord. I set before me the sufferings which might await me. And he
who once so fully served Satan was now willing, constrained by the love
of Christ, rather to suffer affliction for the sake of Jesus than to
enjoy the pleasures of sin for a season. I also prayed with a degree of
earnestness concerning my future work.
One day, at the end of October, the above-mentioned brother, Hermann
Ball, missionary to the Jews, stated that he feared, on account of his
health, he should be obliged to give up laboring among the Jews. When I
heard this, I felt a peculiar desire to fill up his place. About this
very time, also, I became exceedingly fond of the Hebrew language, which
I had cared about very little up to that time, and which I had merely
studied now and then, from a sense of duty. But now I studied it, for
many weeks, with the greatest eagerness and delight. Whilst I thus from
time to time felt a desire to fill up brother Ball's place, and whilst I
thus greatly delighted in the study of Hebrew, I called, in the evening
of November 17, on Dr. Tholuck. In the course of conversation he asked
me whether I had ever had a desire to be a missionary to the Jews, as I
might be connected with the London Missionary Society for promoting
Christianity among them, for which he was an agent. I was struck with
the question, and told him what had passed in my mind, but added that it
was not proper to think anything about that, as I was going to
Bucharest; to which he agreed.
When I came home, however, these few words were like fire within me. The
next morning I felt all desire for going to Bucharest gone, which
appeared to me very wrong and fleshly, and I therefore entreated the
Lord to restore to me the former desire for laboring on that missionary
station. He graciously did so almost immediately. My earnestness in
studying Hebrew, and my peculiar love for it, however, continued.
About ten days after, Dr. Tholuck received a letter from the
Continental. Society, stating, that on account of the war between the
Turks and Russians, it appeared well to the committee for the time being
to give up the thought of sending a minister to Bucharest, as it was the
seat of war between the two armies. Dr. Tholuck then asked me again what
I now thought about being a missionary to the Jews. My reply was that I
could not then give an answer, but that I would let him know, after I
had prayerfully considered the matter. After prayer and consideration,
and consulting with experienced brethren, in order that they might probe
my heart as to my motives, I came to this conclusion, that I ought to
offer myself to the committee, leaving it with the Lord to do with me
afterwards as it might seem good in his sight. Accordingly, Dr. Tholuck
wrote, about the beginning of December, 1827, to the committee in
London.
It was not before March, 1828, that he received an answer from London
respecting me, in which the committee put a number of questions to me,
on the satisfactory answers to which my being received by them would
depend. After replying to this first communication, I waited daily for
an answer, and was so much the more desirous of having it, as my course
in the university was completed. At last, on June 13, I received a
letter from London, stating that the committee had determined to take me
as a missionary student for six months on probation, provided that I
would come to London.
I had now had the matter before me about seven months, having supposed
not only that it would have been settled in a few weeks, but also, that,
if I were accepted, I should be sent out immediately, as I had passed
the university. Instead of this, not only seven months passed over
before the decision came, but I was also expected to come to London; and
not only so, but though I had from my infancy been more or less
studying, and now at last wished actively to be engaged, it was required
that I should again become a student. For a few moments, therefore, I
was greatly disappointed and tried. But on calmly considering the
matter, it appeared to me but right that the committee should know me
personally, and that it was also well for me to know them more
intimately than merely by correspondence, as this afterwards would make
our connection much more comfortable. I determined, therefore, after I
had seen my father, and found no difficulty on his part, to go to
London.
There was, however, an obstacle in the way of my leaving the country.
Every Prussian male subject is under the necessity of being for three
years a soldier, provided his state of body allows it; but those who
have had a classical education up to a certain degree, and especially
those who have passed the university, need to be only one year in the
army, but have to equip and maintain themselves during that year. I
could not obtain a passport out of the country till I had either served
my time or had been exempted by the king himself. The latter I hoped
would be the case; for it was a well-known fact that those who had given
themselves to missionary service had always been exempted. Certain
brethren of influence, living in the capital, to whom I wrote on the
subject, wrote to the king; but he replied that the matter must be
referred to the ministry and to the law, and no exception was made in my
favor.
My chief concern now was how I might obtain a passport for England,
through exemption from military duty. But the more certain brethren
tried, though they knew how to set about the matter, and were also
persons of rank, the greater difficulty there appeared to be in
obtaining my object; so that in the middle of January, 1829, it seemed
as if I must immediately become a soldier. There was now but one more
way untried, and it was at last resorted to. A believing major, who was
on good terms with one of the chief generals, proposed that I should
actually offer myself for entering the army, and that then I should be
examined as to my bodily qualifications, in the hope that, as I was
still in a very weak state of body, I should be found unfit for military
service. In that case it would belong to the chief general finally to
settle the matter; who, being a godly man himself, on the major's
recommendation, would, no doubt, hasten the decision, on account of my
desire to be a missionary to the Jews.
Thus far the Lord had allowed things to go, to show me, it appears, that
all my friends could not procure me a passport till his time was come.
But now it was come. The King of kings had intended that I should go to
England, because he would bless me there and make me a blessing, though
I was at that time, and am still, most unworthy of it; and, therefore,
though the king of Prussia had not been pleased to make an exemption in
my favor, yet now all was made plain, and that at a time when hope had
almost been given up, and when the last means had been resorted to. I
was examined, and was declared to be unfit for military service. With a
medical certificate to this effect, and a letter of recommendation from
the major, I went to this chief general, who received me very kindly,
and who himself wrote instantaneously to a second military physician,
likewise to examine me _at once_. This was done, and it was by him
confirmed that I was unfit. Now, the chief general himself, as his
adjutants happened to be absent, in order to hasten the matter, wrote,
with his own hands, the papers which were needed, and I got a complete
dismissal, and that for life, from all military engagements.
On February 5 I arrived at my father's house; it was the place where I
had lived as a boy, and the scene of many of my sins, my father having
now returned to it after his retirement from office. There were but
three persons in the whole town with whom my soul had any fellowship.
One of them was earning his daily bread by thrashing corn. As a boy I
had in my heart laughed at him. Now I sought him out, having been
informed that he was a brother, to acknowledge him as such, by having
fellowship with him, and attending a meeting in his house on the
Lord's-day evening. My soul was refreshed, and his also. Such a
spiritual feast as meeting with a brother was a rare thing to him.
I left my father's house on February 10, and about February 22 arrived
at Rotterdam. My going to England by the way of Rotterdam was not the
usual way; but, consulting with a brother in Berlin, who had been twice
in England, I was told that this was the cheapest route. My asking this
brother, to be profited by his experience, would have been quite right,
had I, besides this, like Ezra, sought of the Lord the right way.[12]
But I sought unto men only, and not at all unto the Lord, in this
matter. When I came to Rotterdam, I found that no vessels went at that
time from that port to London, on account of the ice having just broken
up in the river. Thus I had to wait nearly a month at Rotterdam, and
needed much more time than I should have required to go by way of
Hamburg, and also much more money.
[Footnote 12: Then I proclaimed a fast, to seek of God a right way
for us, and for our little ones, and for all our substance.--Ezra
viii. 21.]
On March 19, 1829, I landed in London. Soon after my arrival, I heard
one of the brethren speak of Mr. Groves, a dentist, who, for the Lord's
sake, had given up his profession, which brought him in at least
L1,500[13] a year, and who intended to go as a missionary to Persia,
with his wife and children, simply trusting in the Lord for temporal
supplies. This made such an impression on me, and delighted me so, that
I not only marked it down in my journal, but also wrote about it to my
German friends.
[Footnote 13: To avoid the necessity of reducing the sums named to
federal money, it may be stated that a pound (L.) is equal to
about $4.88, a sovereign to the same, a shilling (s.) to about 28
cts. and a penny (d.) to 2 cts. For convenience of computation,
when exactness is not required, we may call the pound $5.00, and
the shilling 25 cts.--ED.]
I came to England weak in body, and, in consequence of much study, as I
suppose, I was taken ill on May 15, and was soon, at least in my own
estimation, apparently beyond recovery. The weaker I became in body, the
happier I was in spirit. Never in my whole life had I seen myself so
vile, so guilty, so altogether what I ought not to have been, as at this
time. It was as if every sin of which I had been guilty was brought to
my remembrance; but at the same time I could realize that all my sins
were completely forgiven,--that I was washed and made clean, completely
clean, in the blood of Jesus. The result of this was great peace. I
longed exceedingly to depart and be with Christ. When my medical
attendant came to see me, my prayer was something like this: "Lord, thou
knowest that he does not know what is for my real welfare, therefore do
thou direct him." When I took my medicine, my hearty prayer each time
was something like this: "Lord, thou knowest that this medicine is in
itself nothing, no more than as if I were to take a little water. Now
please, O Lord, to let it produce the effect which is for my real
welfare, and for thy glory. Let me either be taken soon to thyself, or
let me be soon restored; let me be ill for a longer time, and then taken
to thyself, or let me be ill for a longer time, and then restored. O
Lord, do with me as seemeth thee best!"
After I had been ill about a fortnight, my medical attendant
unexpectedly pronounced me better. As I recovered but slowly, my friends
entreated me to go into the country for change of air. I thought that it
might be the will of God that I should do so, and I prayed therefore
thus to the Lord: "Lord, I will gladly submit myself to thy will, and
go, if thou wilt have me to go. And now let me know thy will by the
answer of my medical attendant. If, in reply to my question, he says it
would be very good for me, I will go; but if he, says it is of no great
importance, then I will stay." When I asked him, he said that it was the
best thing I could do. I was then enabled willingly to submit, and
accordingly went to Teignmouth.
A few days after my arrival at Teignmouth, the chapel, called Ebenezer,
was reopened, and I attended the opening. I was much impressed by one of
those who preached on the occasion. For though I did not like all he
said, yet I saw a gravity and solemnity in him different from the rest.
After he had preached, I had a great desire to know more of him; and,
being invited by two brethren of Exmouth, in whose house he was staying,
to spend some time with them, I had an opportunity of living ten days
with him under the same roof. It was at this time that God began to show
me that his word alone is our standard of judgment in spiritual things;
that it can be explained only by the Holy Spirit; and that in our day,
as well as in former times, he is the teacher of his people. The office
of the Holy Spirit I had not experimentally understood before that time.
Indeed, of the office of each of the blessed persons, in what is
commonly called the Trinity, I had no experimental apprehension. I had
not before seen from the Scriptures that the Father chose us before the
foundation of the world; that in him that wonderful plan of our
redemption originated, and that he also appointed all the means by which
it was to be brought about. Further, that the Son, to save us, had
fulfilled the law, to satisfy its demands, and with it also the holiness
of God; that he had borne the punishment due to our sins, and had thus
satisfied the justice of God. And, further, that the Holy Spirit alone
can teach us about our state by nature, show us the need of a Saviour,
enable us to believe in Christ, explain to us the Scriptures, help us in
preaching, etc. It was my beginning to understand this latter point in
particular which had a great effect on me; for the Lord enabled me to
put it to the test of experience, by laying aside commentaries, and
almost every other book, and simply reading the word of God and studying
it. The result of this was, that the first evening that I shut myself
into my room, to give myself to prayer and meditation over the
Scriptures, I learned more in a few hours than I had done during a
period of several months previously. _But the particular difference was,
that I received real strength for my soul in doing so._ I now began to
try by the test of the Scriptures the things which I had learned and
seen, and found that only those principles which stood the test were
really of value.
My stay in Devonshire was most profitable to my soul. My prayer had
been, before I left London, that the Lord would be pleased to bless my
journey to the benefit of my body and soul. In the beginning of
September I returned to London, much better in body; and as to my soul,
the change was so great that it was like a second conversion. After my
return to London, I sought to benefit my brethren in the seminary, and
the means which I used were these: I proposed to them to meet together
every morning from six to eight for prayer and reading the Scriptures;
and that then each of us should give out what he might consider the Lord
had shown him to be the meaning of the portion read. One brother in
particular was brought into the same state as myself; and others, I
trust, were more or less benefited. Several times, when I went to my
room after family prayer in the evening, I found communion with God so
sweet that I continued in prayer till after twelve, and then, being full
of joy, went into the room of the brother just referred to; and finding
him also in a similar frame of heart, we continued praying until one or
two; and even then I was a few times so full of joy that I could
scarcely sleep, and at six in the morning again called the brethren
together for prayer.
After I had been for about ten days in London, and had been confined to
the house on account of my studies, my health began again to decline;
and I saw that it would not be well, my poor body being only like a
wreck or brand brought out of the devil's service, to spend my little
remaining strength in study, but that I now ought to set about actual
engagement in the Lord's work. I wrote to the committee of the Society,
requesting them to send me out at once; and, that they might do so more
comfortably, to send me as a fellow-laborer with an experienced brother.
However, I received no answer.
After having waited about five or six weeks, in the mean time seeking,
in one way or other, to labor for the Lord, it struck me that,
considering myself called by the Lord to preach the gospel, I ought to
begin at once to labor among the Jews in London, whether I had the title
of missionary or not. In consequence of this, I distributed tracts among
the Jews, with my name and residence written on them, thus inviting them
to conversation about the things of God; preached to them in those
places where they most numerously collect together; read the Scriptures
regularly with about fifty Jewish boys; and became a teacher in a Sunday
school. In this work I had much enjoyment, and the honor of being
reproached and ill-treated for the name of Jesus. But the Lord gave me
grace, never to be kept from the work by any danger, or the prospect of
any suffering.
Mr. Mueller was led, toward the close of 1829, to doubt the
propriety of continuing under the patronage of the London
Society. It seemed to him unscriptural for a servant of Christ
to put himself under the control and direction of any one but
the Lord. A correspondence with the Society, evincing on his
part, and on their part, entire kindness and love, resulted in a
dissolution of his relation to them. He was left free to preach
the gospel wherever Providence might open the way.
On December 30, I went to Exmouth, where I intended to spend a fortnight
in the house of some Christian friends. I arrived at Exmouth on December
31, at six in the evening, an hour before the commencement of a
prayer-meeting at Ebenezer Chapel. My heart was burning with a desire to
tell of the Lord's goodness to my soul. Being, however, not called on,
either to speak or pray, I was silent. The next morning, I spoke on the
difference between being _a Christian_ and _a happy Christian_, and
showed whence it generally comes that we rejoice so little in the Lord.
This, my first testimony, was blessed to many believers, that God, as it
appears, might show me that he was with me. At the request of several
believers, I spoke again in the afternoon, and also proposed a meeting
in the chapel every morning at ten, to expound the epistle to the
Romans. The second day after my arrival, a brother said to me, "I have
been praying for this month past that the Lord would do something for
Lympstone, a large parish where there is little spiritual light. There
is a Wesleyan chapel, and I doubt not you would be allowed to preach
there." Being ready to speak of Jesus wherever the Lord might open a
door, yet so that I could be faithful to the truths which he had been
pleased to teach me, I went, and easily obtained liberty to preach twice
on the next day, being the Lord's day.
CHAPTER IV.
LEANING ON JESUS.
1830-1832.
A DOOR OPENED--TOKENS FOR GOOD--TRUST EXERCISED IN THE STUDY AND
MINISTRY OF THE WORD--THE SWORD OF THE SPIRIT--TRUSTING IN GOD
FOR DAILY BREAD--BLESSEDNESS OF WAITING UPON THE LORD--"OWE NO
MAN"--"ACCORDING TO YOUR FAITH BE IT UNTO YOU"--THE GIFT OF
FAITH, AND THE GRACE OF FAITH.
After I had preached about three weeks at Exmouth and its neighborhood,
I went to Teignmouth, with the intention of staying there ten days, to
preach the word among the brethren with whom I had become acquainted
during the previous summer, and to tell them of the Lord's goodness to
me. In the evening, Monday, I preached for Brother Craik, at Shaldon, in
the presence of three ministers, none of whom liked the sermon; yet it
pleased God, through it, to bring to the knowledge of his dear Son a
young woman. How differently does the Lord judge from man! Here was a
particular opportunity for the Lord to get glory to himself. A foreigner
was the preacher, with great natural obstacles in the way, for he was
not able to speak English with fluency; but he had a desire to serve
God, and was by this time also brought into such a state of heart as to
desire that God alone should have the glory, if any good were done
through his instrumentality.
On Tuesday evening, I preached at Ebenezer Chapel, Teignmouth, the same
chapel at the opening of which I became acquainted with the brother whom
the Lord had afterwards used as an instrument of benefiting me so much.
During the week ensuing, Mr. M. preached almost daily at the
same place, a blessing attending his labors.
By this time, the request that I might stay at Teignmouth, and be the
minister of the above chapel, had been repeatedly expressed by an
increasing number of the brethren; but others were decidedly against my
remaining there. This opposition was instrumental in settling it in my
mind that I should stay for a while, at least until I was formally
rejected.
I preached again three times on the Lord's day, none saying we wish you
not to preach, though many of the hearers did not hear with enjoyment.
Some of them left, and never returned; some left, but returned after a
while. Others came to the chapel who had not been in the habit of
attending there previous to my coming. There was a great stir, a spirit
of inquiry, and a searching of the Scriptures, whether these things were
so. And, what is more than all, God set his seal upon the work, in
converting sinners. Twelve weeks I stood in this same position, whilst
the Lord graciously supplied my temporal wants, through two brethren,
unasked for. After this time, the whole little church, eighteen in
number, unanimously gave me an invitation to become their pastor. They
offered to supply my temporal wants by giving me fifty-five pounds a
year, which sum was afterwards somewhat increased, on account of the
increase of the church.
That which I now considered the best mode of preparation for the public
ministry of the word, no longer adopted from necessity, on account of
want of time, but from deep conviction, and from the experience of God's
blessing upon it, both as it regards my own enjoyment, the benefit of
the saints, and the conversion of sinners, is as follows: First, I do
not presume to know myself what is best for the hearers, and I therefore
ask the Lord, in the first place, that he would graciously be pleased to
teach me on what subject I shall speak, or what portion of his word I
shall expound. Now, sometimes it happens that, previous to my asking
him, a subject or passage has been in my mind, on which it has appeared
well for me to speak. In that case, I ask the Lord whether I should
speak on this subject or passage. If, after prayer, I feel persuaded
that I should, I fix upon it, yet so that I would desire to leave myself
open to the Lord to change it if he please. Frequently, however, it
occurs that I have no text or subject in my mind, before I give myself
to prayer for the sake of ascertaining the Lord's will concerning it. In
this case, I wait some time on my knees for an answer, trying to listen
to the voice of the Spirit to direct me. If, then, a passage or subject,
whilst I am on my knees, or after I have finished praying for a text, is
brought to my mind, I again ask the Lord, and that sometimes repeatedly,
especially if, humanly speaking, the subject or text should be a
peculiar one, whether it be his will that I should speak on such a
subject or passage. If, after prayer, my mind is peaceful about it, I
take this to be the text, but still desire to leave myself open to the
Lord for direction, should he please to alter it, or should I have been
mistaken. Frequently, also, in the third place, it happens that I not
only have no text nor subject on my mind previous to my praying for
guidance in this matter, but also I do not obtain one after once, or
twice, or more times praying about it. I used formerly at times to be
much perplexed when this was the case, but, for more than twenty years,
it has pleased the Lord, in general at least, to keep me in peace about
it. What I do is, to go on with my regular reading of the Scriptures,
where I left off the last time, praying (whilst I read) for a text, now
and then also laying aside my Bible for prayer, till I get one. Thus it
has happened that I have had to read five, ten, yea, twenty chapters,
before it has pleased the Lord to give me a text; yea, many times I have
even had to go to the place of meeting without one, and obtained it,
perhaps, only a few minutes before I was going to speak; but I have
never lacked the Lord's assistance at the time of preaching, provided I
had earnestly sought it in private. The preacher cannot know the
particular state of the various individuals who compose the
congregation, nor what they require, but the Lord knows it; and if the
preacher renounces his own wisdom, he will be assisted by the Lord; but
if he will choose in his own wisdom, then let him not be surprised if he
should see little benefit result from his labors.
Before I leave this part of the subject, I would just observe one
temptation concerning the choice of a text. We may see a subject to be
so very full that it may strike us it would do for some other occasion.
For instance, sometimes a text brought to one's mind for a week-evening
meeting may appear more suitable for the Lord's day, because then there
would be a greater number of hearers present. Now, in the first place,
we do not know whether the Lord ever will allow us to preach on another
Lord's day; and, in the second place, we know not whether that very
subject may not be especially suitable for some or many individuals
present just that week-evening. Thus I was once tempted, after I had
been a short time at Teignmouth, to reserve a subject which had been
just opened to me for the next Lord's day. But being able, by the grace
of God, to overcome the temptation by the above reasons, and preaching
about it at once, it pleased the Lord to bless it to the conversion of
a sinner, and that, too, an individual who meant to come but that once
more to the chapel, and to whose case the subject was most remarkably
suited.
2. Now, when the text has been obtained in the above way, whether it be
one, or two, or more verses, or a whole chapter or more, I ask the Lord
that he would graciously be pleased to teach me by his Holy Spirit
whilst meditating over it. Within the last twenty-five years, I have
found it the most profitable plan to meditate with my pen in my hand,
writing down the outlines as the word is opened to me. This I do, not
for the sake of committing them to memory, nor as if I meant to say
nothing else, but for the sake of clearness, as being a help to see how
far I understand the passage. I also find it useful afterwards to refer
to what I have thus written. I very seldom use any other help besides
the little I understand of the original of the Scriptures, and some good
translations in other languages. My chief help is prayer. I have NEVER
in my life begun to study one single part of divine truth without
gaining some light about it when I have been able really to give myself
to prayer and meditation over it. But _that_ I have often found a
difficult matter, partly on account of the weakness of the flesh, and
partly, also, on account of bodily infirmities and multiplicity of
engagements. This I most firmly believe, that no one ought to expect to
see much good resulting from his labors in word and doctrine, if he is
not much given to prayer and meditation.
3. Having prayed and meditated on the subject or text, I desire to leave
myself entirely in the hands of the Lord. I ask him to bring to my mind
what I have seen in my closet concerning the subject I am going to speak
on, which he generally most kindly does, and often teaches me much
additionally whilst I am preaching.
In connection with the above, I must, however, state that it appears to
me there is a preparation for the public ministry of the word which is
even more excellent than the one spoken of. It is this; to live in such
_constant_ and _real_ communion with the Lord, and to be so _habitually_
and _frequently_ in meditation over the truth, that without the above
_effort_, so to speak, we have obtained food for others, and know the
mind of the Lord as to the subject or the portion of the word on which
we should speak.
That which I have found most beneficial in my experience for the last
twenty-six years in the public ministry of the word, is _expounding_ the
Scriptures, and especially the going now and then through a whole gospel
or epistle. This may be done in a twofold way, either by entering
minutely into the bearing of every point occurring in the portion, or by
giving the general outlines, and thus leading the hearers to see the
meaning and connection of the whole. The benefits which I have seen
resulting from _expounding_ the Scriptures, are these: 1. The hearers
are thus, with God's blessing, led to the Scriptures. They find, as it
were, _a practical_ use of them in the public meetings. This induces
them to bring their Bibles, and I have observed that those who at first
did not bring them, have afterwards been induced to do so; so that, in a
short time, few (of the believers at least) were in the habit of coming
without them. This is no small matter; for everything which in our day
will lead believers to value the Scriptures is of importance. 2. The
expounding of the Scriptures is in general more beneficial to the
hearers than if, on a single verse, or half a verse, or two or three
words of a verse, some remarks are made, so that the portion of
Scripture is scarcely anything but a motto for the subject; for few have
grace to meditate much over the word, and thus exposition may not merely
be the means of opening to them the Scriptures, but may also create in
them a desire to meditate for themselves. 3. The expounding of the
Scriptures leaves to the hearers a connecting link, so that the reading
over again the portion of the word which has been expounded brings to
their remembrance what has been said, and thus, with God's blessing,
leaves a more lasting impression on their minds. This is particularly of
importance as it regards the illiterate, who sometimes have neither much
strength of memory nor capacity of comprehension. 4. The _expounding_ of
large portions of the word as the whole of a gospel or an epistle,
besides leading the _hearer_ to see the connection of the whole, has
also this particular benefit for the _teacher_, that it leads him, with
God's blessing, to the consideration of portions of the word which
otherwise he might not have considered, and keeps him from speaking too
much on favorite subjects, and leaning too much to particular parts of
truth, which tendency must surely sooner or later injure both himself
and his hearers. Expounding the word of God brings little honor to the
preacher from the _unenlightened_ or _careless_ hearer, but it tends
much to the benefit of the hearers in general.
Simplicity in expression, whilst the truth is set forth, is, in
connection with what has been said, of the utmost importance. It should
be the aim of the teacher to speak so that children, servants, and
people who cannot read may be able to understand him, so far as the
natural mind can comprehend the things of God. It ought also to be
remembered that there is, perhaps, not a single congregation in which
there are not persons of the above classes present, and that if _they_
can understand, the well-educated or literary persons will understand
likewise; but the reverse does not hold good. It ought further to be
remembered that the expounder of the truth of God speaks for God, for
eternity, and that it is not in the least likely that he will benefit
the hearers, except he use plainness of speech, which nevertheless
needs not to be vulgar or rude. It should also be considered that if the
preacher strive to speak according to the rules of this world, he may
please many, particularly those who have a literary taste; but, in the
same proportion, he is less likely to become an instrument in the hands
of God for the conversion of sinners, or for the building-up of the
saints. For neither eloquence nor depth of thought makes the truly great
preacher, but such a life of prayer and meditation and spirituality as
may render him a vessel meet for the Master's use, and fit to be
employed both in the conversion of sinners and in the edification of the
saints.
Becoming convinced, after a prayerful examination of the
Scriptures, that baptism should be administered only by
immersion, Mr. Mueller was then baptized in the spring of 1830.
It was so usual for me to preach with particular assistance, especially
during the first months of this year, that once, when it was otherwise,
it was much noticed by myself and others. The circumstance was this. One
day, before preaching at Teignmouth, I had more time than usual, and
therefore prayed and meditated about six hours in preparation for the
evening meeting, and I thought I saw many precious truths in the passage
on which I had meditated. It was the first part of the first chapter of
the epistle to the Ephesians. After I had spoken a little time, I felt
that I spoke in my own strength, and I, being a foreigner, felt
particularly the want of words, which had not been the case before. I
told the brethren that I felt I was left to myself, and asked their
prayers. But after having continued a little longer, and feeling the
same as before, I closed, and proposed that we should have a meeting
for prayer, that the Lord still might be pleased to help me. We did so,
and I was particularly assisted the next time.
On October 7, 1830, I was united by marriage to Miss Mary Groves, sister
of the brother whose name has already been mentioned. This step was
taken after prayer and deliberation, from a full conviction that it was
better for me to be married; and I have never regretted since either the
step itself or the choice, but desire to be truly grateful to God for
having given me such a wife.
About this time, I began to have conscientious objections against any
longer receiving a stated salary. My reasons against it were these:
1. The salary was made up by pew-rents; but 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. Nay, _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 thirty pounds of my salary was at stake if
I should be baptized.
For these reasons, I stated to the brethren, at the end of October,
1830, that I should for the future give up having any regular salary.
After I had given my reasons for doing so, I read Philippians iv., and
told the saints that if they still had a desire to do something towards
my support, by voluntary gifts, I had no objection to receive them,
though ever so small, either in money or provisions. A few days after,
it appeared to me that there was a better way still; for, if I received
personally every single gift offered in money, both my own time and that
of the donors would be much taken up; and in this way, also, the poor
might, through temptation, be kept from offering their pence, a
privilege of which they ought not to be deprived; and some also might in
this way give more than if it were not known who was the giver, so that
it would still be doubtful whether the gift were given grudgingly or
cheerfully. For these reasons especially, there was a box put up in the
chapel, over which was written that whoever had a desire to do something
towards my support might put his offering into the box.
At the same time, it appeared to me right that henceforth I should ask
no man, not even my beloved brethren and sisters, to help me, as I had
done a few times, according to their own request, as my expenses, on
account of travelling much in the Lord's service, were too great to be
met by my usual income. For, unconsciously, I had thus again been led,
in some measure, to trust in an arm of flesh, going to man instead of
going to the Lord at once. _To come to this conclusion before God
required more grace than to give up my salary._
About the same time, also, my wife and I had grace given to us to take
the Lord's commandment, "Sell that ye have, and give alms," Luke xii.
33, literally, and to carry it out. Our staff and support in this matter
were Matthew vi. 19-34, John xiv. 13, 14. We leaned on the arm of the
Lord Jesus. It is now twenty-five years since we set out in this way,
and _we do not in the least regret the step we then took_. As I have
written down how the Lord has been pleased to deal with us since, I
shall be able to relate some facts concerning this matter, as far as
they may tend to edification.
Nov. 18, 1830. Our money was reduced to about eight shillings. When I
was praying with my wife in the morning, the Lord brought to my mind the
state of our purse, and I was led to ask him for some money. About four
hours after, a sister said to me, "Do you want any money?" "I told the
brethren," said I, "dear sister, when I gave up my salary, that I would
for the future tell the Lord _only_ about my wants." She replied, "But
he has told me to give you some money. About a fortnight ago, I asked
him what I should do for him, and he told me to give you some money; and
last Saturday it came again powerfully to my mind, and has not left me
since, and I felt it so forcibly last night that I could not help
speaking of it to brother P." My heart rejoiced, seeing the Lord's
faithfulness, but I thought it better not to tell her about our
circumstances, lest she should be influenced to give accordingly; and I
also was assured that, if it were of the Lord, she could not but give. I
therefore turned the conversation to other subjects, but when I left she
gave me two guineas. We were full of joy on account of the goodness of
the Lord. I would call upon the reader to admire the gentleness of the
Lord, that he did not try our faith much at the commencement, but
allowed us to see his willingness to help us, before he was pleased to
try it more fully.
The next Wednesday I went to Exmouth, our money having then again been
reduced to about nine shillings. I asked the Lord on Thursday, when at
Exmouth, to be pleased to give me some money. On Friday morning, about
eight o'clock, whilst in prayer, I was particularly led to ask again for
money; and before I rose from my knees I had the fullest assurance that
we should have the answer that very day. About nine o'clock I left the
brother with whom I was staying, and he gave me half a sovereign,
saying, "Take this for the expenses connected with your coming to us." I
did not expect to have my expenses paid, but I saw the Lord's fatherly
hand in sending me this money within one hour after my asking him for
some. But even then I was so fully assured that the Lord would send more
that very day, or had done so already, that, when I came home about
twelve o'clock, I asked my wife whether she had received any letters.
She told me she had received one the day before from a brother in
Exeter, with three sovereigns. Thus even my prayer on the preceding day
had been answered. The next day one of the brethren came and brought me
four pounds, which was due to me of my former salary, but which I could
never have expected, as I did not even know that this sum was due to me.
Thus I received, within thirty hours, in answer to prayer, seven pounds
ten shillings.
About Christmas, when our money was reduced to a few shillings, I asked
the Lord for more; when, a few hours after, there was given to us a
sovereign by a brother from Axminster. This brother had heard much
against me, and was at last determined to hear for himself, and thus
came to Teignmouth, a distance of forty miles; and having heard about
our manner of living, gave us this money.
With this closes the year 1830. Throughout it the Lord richly supplied
all my temporal wants, though at the commencement of it I had no certain
human prospect for one single shilling: so that, even as it regards
temporal things, I had not been in the smallest degree a loser in acting
according to the dictates of my conscience; and as it regards spiritual
things, the Lord had dealt bountifully with me, and had condescended to
use me as an instrument in doing his work.
On the 6th, 7th, and 8th of Jan. 1831, I had repeatedly asked the Lord
for money, but received none. On the evening of January 8, I left my
room for a few minutes, and was then tempted to distrust the Lord,
though he had been so gracious to us in that he not only, up to that
day, had supplied all our wants, but had given us also those answers of
prayer which have been in part just mentioned. I was so sinful, for
about five minutes, as to think it would be of no use to trust in the
Lord in this way. I also began to say to myself, that I had perhaps gone
too far in living in this way. But, thanks to the Lord! this trial
lasted but a few minutes. He enabled me again to trust in him, and Satan
was immediately confounded; for when I returned to my room, out of which
I had not been absent ten minutes, the Lord had sent deliverance. A
sister in the Lord had brought us two pounds four shillings: so the Lord
triumphed, and our faith was strengthened.
Jan. 10. To-day, when we had again but a few shillings, five pounds were
given to us, which had been taken out of the box. I had, once for all,
told the brethren, who had the care of these temporal things, to have
the kindness to let me have the money every week; but as these beloved
brethren either forgot to take it out weekly, or were ashamed to bring
it in such small sums, it was generally taken out every three, four, or
five weeks. As I had stated to them, however, from the commencement,
that I desired to look neither to man nor the box, but to the living
God, I thought it not right on my part to remind them of my request to
have the money weekly, lest it should hinder the testimony which I
wished to give, of trusting in the living God alone. It was on this
account that on January 28, when we had again but little money, though I
had seen the brethren, on January 24, open the box and take out the
money, I would not ask the brother, in whose hands it was, to let me
have it; but standing in need of it, as our coals were almost gone, I
asked the Lord to incline his heart to bring it; and but a little time
afterwards it was given to us; even one pound eight shillings and
sixpence.
I would here mention, that, since the time I began living in this way, I
have been kept from speaking, either directly or indirectly, about my
wants, at the time I was in need. The only exception is, that in a few
instances, twenty years or more since, I have, at such times, spoken to
_very poor_ brethren, in the way of encouraging them to trust in the
Lord, telling them that I had to do the same, being myself in similar
straits; or, in a few instances, where it was needful to speak about my
own want, lest I should appear unfeeling, in that I did not help at all,
in cases of distress, or not as much as might have been expected.
On February 14 we had again very little money, and, whilst praying, I
was led to ask the Lord graciously to supply our wants; and _the instant
that I got up from my knees_ a brother gave me one pound, which had been
taken out of the box.
On March 7, I was again tempted to disbelieve the faithfulness of the
Lord, and though I was not miserable, still, I was not so fully resting
upon the Lord that I could triumph with joy. It was _but one hour
after_, when the Lord gave me another proof of his faithful love. A
Christian lady brought five sovereigns for us, with these words written
in the paper: "I was an hungered, and ye gave _me_ meat; I was thirsty,
and ye gave _me_ drink," etc.
April 16. This morning I found that our money was reduced to three
shillings; and I said to myself, I must now go and ask the Lord
earnestly for fresh supplies. But before I had prayed, there was sent
from Exeter two pounds, as a proof that the Lord hears before we call.
I would observe here, by the way, that if any of the children of God
should think that such a mode of living leads away from the Lord, and
from caring about spiritual things, and has the effect of causing the
mind to be taken up with the question, What shall I eat?--What shall I
drink?--and Wherewithal shall I be clothed?--I would request him
prayerfully to consider the following remarks: 1. I have had experience
of both ways, and know that my present mode of living, as to temporal
things, is connected with less care. 2. Confidence in the Lord, to whom
alone I look for the supply of my temporal wants, keeps me, when a case
of distress comes before me, or when the Lord's work calls for my
pecuniary aid, from anxious reckoning like this: Will my salary last
out? Shall I have enough myself the next month? etc. In this my freedom,
I am, by the grace of God, generally, at least, able to say to myself
something like this: 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_, is rather the means of
_keeping from it_. And truly it was once said to me by an
individual,--You can do such and such things, and need not to lay by,
for the church in the whole of Devonshire cares about your wants. My
reply was: The Lord can use not merely any of the saints throughout
Devonshire, but those throughout the world, as instruments to supply my
temporal wants. 3. 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. 4.
Frequently, too, a fresh answer to prayer, obtained in this way, has
been the means of quickening my soul, and filling me with much joy.
May 12. A sister has been staying for some time at Teignmouth on account
of her health; and when she was about to return home to-day, we saw it
the Lord's will to invite her to stay with us for some time; as we knew
that she would stay longer if her means allowed it. We were persuaded
that, as we saw it to be the Lord's will to invite her, he himself would
pay the expenses connected with her stay. About the time when she came
to our house, a parcel with money was sent from Chumleigh. A few weeks
before, I had preached at Chumleigh and in the neighborhood. The
brethren, knowing about my manner of living, after my departure
collected some money for me, and thus, in small offerings (one hundred
and seven altogether, as I have been told), two pounds and one penny
halfpenny were given. Thus the Lord paid for the expenses connected with
our sister's staying with us.
June 12. Lord's day. On Thursday last I went with brother Craik to
Torquay, to preach there. I had only about three shillings with me, and
left my wife with about six shillings at home. I asked the Lord
repeatedly for money; but when I came home my wife had only about three
shillings left, having received nothing. We waited still upon the Lord.
Yesterday passed away, and no money came. We had ninepence left. This
morning we were still waiting upon the Lord, and looking for
deliverance. We had only a little butter left for breakfast, sufficient
for brother E. and a relative living with us, to whom we did not mention
our circumstances, that they might not be made uncomfortable. After the
morning meeting, brother Y. most unexpectedly opened the box, and, in
giving me quite as unexpectedly the money at such a time, he told me
that _he and his wife could not sleep last night, on account of thinking
that we might want money_. The most striking point is, that after I had
repeatedly asked the Lord, but received nothing, _I then prayed
yesterday that the Lord would be pleased to impress it on brother Y.
that we wanted money, so that he might open the box_. There was in it
one pound eight shillings and tenpence halfpenny.
November 16. This morning I proposed united prayer respecting our
temporal wants. Just as we were about to pray, a parcel came from
Exmouth. In prayer we asked the Lord for meat for dinner, having no
money to buy any. After prayer, on opening the parcel, we found, among
other things, a ham, sent by a brother at Exmouth, which served us for
dinner.
November 19. We had not enough to pay our weekly rent; but the Lord
graciously sent us again to-day fourteen shillings and sixpence. I would
just observe, that we never contract debts, which we believe to be
unscriptural (according to Romans xiii. 8); and therefore we have no
bills with our tailor, shoemaker, grocer, butcher, baker, etc.; but all
we buy we pay for in ready money. The Lord helping us, we would rather
suffer privation than contract debts. Thus we always know how much we
have, and how much we have a right to give away. I am well aware that
many trials come upon the children of God, on account of not acting
according to Rom. xiii. 8.
November 27. Lord's day. Our money had been reduced to two pence
halfpenny; our bread was hardly enough for this day. I had several times
brought our need before the Lord. After dinner, when I returned thanks,
I asked him to give us our daily bread, meaning literally that he would
send us bread for the evening. Whilst I was praying, there was a knock
at the door of the room. After I had concluded, a poor sister came in,
and brought us some of her dinner, and from another poor sister five
shillings. In the afternoon she also brought us a large loaf. Thus the
Lord not only literally gave us bread but also money.
After we had, on December 31, 1831, looked over the Lord's gracious
dealings with us during the past year, in providing for all our temporal
wants, we had about ten shillings left. A little while after, the
providence of God called for that, so that not a single farthing
remained. Thus we closed the old year, in which the Lord had been so
gracious in giving to us, without our asking any one,--1. Through the
instrumentality of the box, thirty-one pounds fourteen shillings. 2.
From brethren of the church at Teignmouth, in presents of money, six
pounds eighteen shillings and sixpence. 3. From brethren living at
Teignmouth and elsewhere, not connected with the church at Teignmouth,
ninety-three pounds six shillings and twopence. Altogether, one hundred
and thirty-one pounds eighteen shillings and eightpence. There had been
likewise many articles of provision, and some articles of clothing given
to us, worth at least twenty pounds. I am so particular in mentioning
these things, to show that we are never losers from acting according to
the mind of the Lord. For had I had my regular salary, humanly speaking,
I should not have had nearly as much; but whether this would have been
the case or not, this is plain, that I have not served a hard master,
and that is what I delight to show.
January 7, 1832. We had been again repeatedly asking the Lord to-day and
yesterday to supply our temporal wants, having no means to pay our
weekly rent, and this evening, as late as eleven o'clock, a brother gave
us nineteen shillings and sixpence,--a proof that the Lord is not
limited to time.
January 14. This morning we had nothing but dry bread with our tea; only
the second time since we have been living by simple faith upon Jesus for
temporal supplies. We have more than forty pounds of ready money in the
house for two bills,[14] which will not be payable for several weeks;
but we do not consider this money to be our own, and would rather suffer
great privation, God helping us, than take of it. We were looking to our
Father, and he has not suffered us to be disappointed. For when now we
had but threepence left, and only a small piece of bread, we received
two shillings and five shillings.
[Footnote 14: One bill I had to meet for a brother, the other was
for money which, in the form of a bill, I had sent to the
Continent; but in both cases the money was in my hands before the
bills were given.]
February 18. This afternoon I broke a bloodvessel in my stomach, and
lost a considerable quantity of blood. I was very happy immediately
afterwards. February 19. This morning, Lord's day, two brethren called
on me, to ask me what arrangement there should be made to-day, as it
regarded the four villages, where some of the brethren were in the habit
of preaching, as, on account of my not being able to preach, one of the
brethren would need to stay at home to take my place. I asked them,
kindly, to come again in about an hour, when I would give them an
answer. After they were gone, the Lord gave me faith to rise. I dressed
myself; and determined to go to the chapel. I was enabled to do so,
though so weak when I went, that walking the short distance to the
chapel was an exertion to me. I was enabled to preach this morning with
as loud and strong a voice as usual, and for the usual length of time.
After the morning meeting, a medical friend called on me, and entreated
me not to preach again in the afternoon, as it might greatly injure me.
I told him that I should indeed consider it great presumption to do so
had the Lord not given me faith. I preached again in the afternoon, and
this medical friend called again, and said the same concerning the
evening meeting. Nevertheless, having faith, I preached again in the
evening. After each meeting I became stronger, which was a plain proof
that the hand of God was in the matter.
February 20. The Lord enabled me to rise early in the morning, and to go
to our usual prayer meeting, where I read, spoke, and prayed. Afterwards
I wrote four letters, expounded the Scriptures at home, and attended the
meeting again in the evening. February 21. I attended the two meetings
as usual, preached in the evening, and did my other work besides.
February 22. To-day I attended the meeting in the morning, walked
afterwards six miles with two brethren, and rode to Plymouth. February
23. I am now as well as I was before I broke the bloodvessel. In
relating the particulars of this circumstance, I would earnestly warn
every one who may read this not to imitate me in such a thing if he has
no faith; but if he has, it will, as good coin, most assuredly be
honored by God. I could not say that if such a thing should happen again
I would act in the same way; for when I have been not nearly so weak as
when I had broken the bloodvessel, having no faith, I did not preach;
yet, if it were to please the Lord to give me faith, I might be able to
do the same, though even still weaker than at the time just spoken of.
About this time I repeatedly prayed with sick believers till they were
restored. _Unconditionally_ I asked the Lord for the blessing of bodily
health (a thing which I could not do now), and almost always had the
petition granted. In some instances, however, the prayer was not
answered. In the same way, whilst in London, November, 1829, in answer
to my prayers, I was immediately restored from a bodily infirmity under
which I had been laboring for a long time, and which has never returned
since. The way in which I now account for these facts is as follows. It
pleased the Lord, I think, to give me in such 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_.[15]
[Footnote 15: Matt. vi.]
March 18. These two days we have not been able to purchase meat. The
sister in whose house we lodge gave us to-day part of her dinner. We are
still looking to Jesus for deliverance. We want money to pay the weekly
rent and to buy provisions. March 19. Our landlady sent again of her
meat for our dinner. We have but a halfpenny left. I feel myself very
cold in asking for money: still, I hope for deliverance, though I do not
see whence money is to come. We were not able to buy bread to-day as
usual. March 20. This has been again a day of very great mercies. In the
morning we met round our breakfast which the Lord had provided for us,
though we had not a single penny left. The last halfpenny was spent for
milk. We were then still looking to Jesus for fresh supplies. We both
had no doubt that the Lord would interfere. I felt it a trial that I had
but little earnestness in asking the Lord, and had this not been the
case, perhaps we might have had our wants sooner supplied. We have
about seven pounds in the house; but considering it no longer our own,
the Lord kept us from taking of it, with the view of replacing what we
had taken, as formerly I might have done. The meat which was sent
yesterday for our dinner was enough also for to-day. Thus the Lord had
provided another meal. Two sisters called upon us about noon, who gave
us two pounds of sugar, one pound of coffee, and two cakes of chocolate.
Whilst they were with us, a poor sister came and brought us one shilling
from herself and two shillings and sixpence from another poor sister.
Our landlady also sent us again of her dinner, and also a loaf. Our
bread would scarcely have been enough for tea, had the Lord not thus
graciously provided. In the afternoon, the same sister who brought the
money brought us also, from another sister, one pound of butter and two
shillings, and from another sister five shillings.
CHAPTER V.
MINISTRY AT BRISTOL BEGUN.
1832-1835.
"HERE HAVE WE NO CONTINUING CITY"--CAUTION TO THE CHRISTIAN
TRAVELLER--NEW TOKENS FOR GOOD--THE WAY MADE CLEAR--MEETINGS FOR
INQUIRY--NO RESPECT OF PERSONS WITH GOD--FRANCKE, "BEING DEAD,
YET SPEAKETH"--DAILY BREAD SUPPLIED--A PECULIAR PEOPLE.
April 8. I have felt much this day that Teignmouth is no longer my
place, and that I shall leave it. I would observe that in August of 1831
I began greatly to feel as if my work at Teignmouth were done, and that
I should go somewhere else. I was led to consider the matter more
maturely, and at last had it settled in this way,--that it was not
likely to be of God, because, for certain reasons, I should _naturally_
have liked to leave Teignmouth. Afterwards, I felt quite comfortable in
remaining there. In the commencement of the year 1832 I began again much
to doubt whether Teignmouth was my place, or whether my gift was not
much more that of going about from place to place, seeking to bring
believers back to the Scriptures, than to stay in one place and to labor
as a pastor. I resolved to try whether it were not the will of God that
I should still give myself to pastoral work among the brethren at
Teignmouth; and with more earnestness and faithfulness than ever I was
enabled to give myself to this work, and was certainly much refreshed
and blessed in it; and I saw immediately blessings result from it. This
my experience seemed more than ever to settle me at Teignmouth. But
notwithstanding this, the impression that my work was done there came
back after some time, as the remark in my journal of April 8 shows, and
it became stronger and stronger. There was one point remarkable in
connection with this. Wherever I went I preached with much more
enjoyment and power than at Teignmouth, the very reverse of which had
been the case on my first going there. Moreover, almost everywhere I had
many more hearers than at Teignmouth, and found the people hungering
after food, which, generally speaking, was no longer the case at
Teignmouth.
April 11. Felt again much that Teignmouth will not much longer be my
residence. April 12. Still feel the impression that Teignmouth is no
longer my place. April 13. Found a letter from brother Craik, from
Bristol, on my return from Torquay, where I had been to preach. He
invites me to come and help him. It appears to me, from what he writes,
that such places as Bristol more suit my gifts. O Lord, teach me! I have
felt this day more than ever that I shall soon leave Teignmouth. I fear,
however, there is much connected with it which savors of the flesh, and
that makes me fearful. It seems to me as if I should shortly go to
Bristol, if the Lord permit. April 14. Wrote a letter to brother Craik,
in which I said I should come, if I clearly saw it to be the Lord's
will. Have felt again very much to-day, yea, far more than ever, that I
shall soon leave Teignmouth.
April 15. Lord's day. This evening I preached, as fully as time would
permit, on the Lord's second coming. After having done so, I told the
brethren what effect this doctrine had had upon me, on first receiving
it, even to determine me to leave London, and to preach throughout the
kingdom; but that the Lord had kept me chiefly at Teignmouth for these
two years and three months, and that it seemed to me now that the time
was near when I should leave them. I reminded them of what I told them
when they requested me to take the oversight of them, that I could make
no certain engagement, but stay only so long with them as I should see
it to be the Lord's will to do so. There was much weeping afterwards.
But I am now again in peace.
April 16. This morning I am still in peace. I am glad I have spoken to
the brethren, that they may be prepared, in case the Lord should take me
away. I left to-day for Dartmouth, where I preached in the evening. I
had five answers to prayer to-day. 1. I awoke at five, for which I had
asked the Lord last evening. 2. The Lord removed from my dear wife an
indisposition under which she had been suffering. It would have been
trying to me to have had to leave her in that state. 3. The Lord sent us
money. 4. There was a place vacant on the Dartmouth coach, which only
passes through Teignmouth. 5. This evening I was assisted in preaching,
and my own soul refreshed.
April 21. I would offer here a word of warning to believers. 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. On the 19th I had left Dartmouth, conversed a good deal that day,
preached in the evening, walked afterwards eight miles, had only about
five hours' sleep, travelled again the next day twenty-five miles,
preached twice, and conversed very much besides, went to bed at eleven,
and arose before five. All this shows that my body and spirit required
rest, and, therefore, however careless about the Lord's work I might
have appeared to my brethren, I ought to have had a great deal of quiet
time for prayer and reading the word, especially as I had a long journey
before me that day, and as I was going to Bristol, which in itself
required much prayer. Instead of this, I hurried to the prayer meeting,
after a few minutes' private prayer. But let none think that public
prayer will make up for closet communion. Then again, afterwards, when I
ought to have withdrawn myself, as it were, by force, from the company
of beloved brethren and sisters, and given my testimony for the Lord,
(and, indeed, it would have been the best testimony I could have given
them,) by telling them that I needed secret communion with the Lord, I
did not do so, but spent the time, till the coach came, in conversation
with them. Now, however profitable in some respects it may have been
made to those with whom I was on that morning, yet my own soul needed
food; and not having had it, I was lean, and felt the effects of it the
whole day; and hence I believe it came that I was dumb on the coach, and
did not speak a word for Christ, nor give away a single tract, though I
had my pockets full on purpose.
April 22. This morning I preached at Gideon Chapel, Bristol. In the
afternoon I preached at the Pithay Chapel. This sermon was a blessing to
many, many souls; and many were brought through it to come afterwards to
hear brother Craik and me. Among others it was the means of converting a
young man who was a notorious drunkard, and who was just again on his
way to a public house, when an acquaintance of his met him, and asked
him to go with him to hear a foreigner preach. He did so; and from that
moment he was so completely altered, that he never again went to a
public house, and was so happy in the Lord afterwards that he often
neglected his supper, from eagerness to read the Scriptures, as his wife
told me. He died about five months afterwards. This evening I was much
instructed in hearing brother Craik preach. I am now fully persuaded
that Bristol is the place where the Lord will have me to labor.
April 27. It seems to brother Craik and myself the Lord's will that we
should go home next week, in order that in quietness, without being
influenced by what we see here, we may more inquire into the Lord's will
concerning us. It especially appears to us much more likely that we
should come to a right conclusion among the brethren and sisters in
Devonshire, whose tears we shall have to witness, and whose entreaties
to stay with them we shall have to hear, than here in Bristol, where we
see only those who wish us to stay.
April 28. It still seems to us the Lord's will that we should both leave
soon, to have quiet time for prayer concerning Bristol. April 29. I
preached this morning on Rev. iii. 14-22. As it afterwards appeared,
that testimony was blessed to many, though I lacked enjoyment in my own
soul. This afternoon brother Craik preached in a vessel called the
Clifton Ark, fitted up for a chapel. In the evening I preached in the
same vessel. These testimonies also God greatly honored, and made them
the means of afterwards bringing several, who then heard us, to our
meeting places. How was God with us, and how did he help us, thereby
evidently showing that he himself had sent us to this city!
April 30. It was most affecting to take leave of the dear children of
God, dozens pressing us to return soon, many with tears in their eyes.
The blessing which the Lord has given to our ministry seems to be very
great. We both see it fully the Lord's will to come here, though we do
not see under what circumstances. A brother has promised to take
Bethesda Chapel for us, and to be answerable for the payment of the
rent; so that thus we should have two large chapels. I saw, again, two
instances to-day in which my preaching has been blessed.
May 1. Brother Craik and I left this morning for Devonshire.
May 3. I saw several of the brethren to-day, and felt so fully assured
that it is the Lord's will that I should go to Bristol, that I told them
so. This evening I had a meeting with the three deacons, when I told
them plainly about it; asking them, if they see anything wrong in me
concerning this matter, to tell me of it. They had nothing to say
against it; yea, though much wishing me to stay, they were convinced
themselves that my going is of God.
May 5. One other striking proof to my mind that my leaving Teignmouth is
of God, is, that some truly spiritual believers, though they much wish
me to stay, themselves see that I ought to go to Bristol.
May 7. Having received a letter from Bristol on May 5, it was answered
to-day in such a way that the Lord may have another opportunity to
prevent our going thither if it be not of him.
May 15. Just when I was in prayer concerning Bristol, I was sent for to
come to brother Craik. Two letters had arrived from Bristol. The
brethren assembling at Gideon accept our offer to come under the
conditions we have made, _i. e._ for the present, to consider us only as
ministering among them, but not in any fixed pastoral relationship, so
that we may preach as we consider it to be according to the mind of God,
_without reference to any rules among them; that the pew-rents should be
done away with; and that we should go on, respecting the supply of our
temporal wants, as in Devonshire_. We intend, the Lord willing, to leave
in about a week, though there is nothing settled respecting Bethesda
Chapel.
May 21. I began to-day to take leave of the brethren at Teignmouth,
calling on each of them. It has been a trying day. Much weeping on the
part of the saints. Were I not so fully persuaded that it is the will of
God we should go to Bristol, I should have been hardly able to bear it.
May 22. The brethren at Teignmouth say that they expect us soon back
again. _As far as I understand the way in which God deals with his
children, this seems very unlikely._ Towards the evening, the Lord,
after repeated prayer, gave me Col. i. 21-23 as a text for the last word
of exhortation. It seemed to me best to speak as little as possible
about myself, and as much as possible about Christ. I scarcely alluded
to our separation, and only commended myself and the brethren, in the
concluding prayer, to the Lord. The parting scenes are very trying, but
my full persuasion is that the separation is of the Lord. May 23. My
wife, Mr. Groves, my father-in-law, and I left this morning for Exeter.
Dear brother Craik intends to follow us to-morrow.
We had unexpectedly received, just before we left Teignmouth, about
fifteen pounds, else we should not have been able to defray all the
expenses connected with leaving, travelling, etc. By this, also, the
Lord showed his mind concerning our going to Bristol.
The following record will now show to the believing reader how far what
I have said concerning my persuasion that it was the will of God that we
should go to Bristol has been proved by facts.
May 25, 1832. This evening we arrived at Bristol. May 27. This morning
we received a sovereign, sent to us by a sister residing in
_Devonshire_, which we take as an earnest that the Lord will provide for
us here also. May 28. When we were going to speak to the brethren, who
manage the temporal affairs of Gideon Chapel, about giving up the
pew-rents, having all the seats free, and receiving the free-will
offerings through a box, a matter which was not quite settled on their
part, as brother Craik and I had thought, we found that the Lord had so
graciously ordered this matter for us that there was not the least
objection on the part of these brethren.
June 4. For several days we have been looking about for lodgings, but
finding none plain and cheap enough, we were led to make this also a
subject of earnest prayer; and now, immediately afterwards, the Lord has
given us such as are suitable. We pay only eighteen shillings a week for
two sitting-rooms and three bedrooms, coals, and attendance. It was
particularly difficult to find _cheap_ furnished lodgings, having five
rooms in the same house, which we need, as brother Craik and we live
together. How good is the Lord to have thus appeared for us, in answer
to prayer, and what an encouragement to commit everything to him in
prayer!
June 25. To-day it was finally settled to take Bethesda Chapel for a
twelvemonth, on condition that a brother at once paid the rent, with the
understanding that, if the Lord shall bless our labors in that place, so
that believers are gathered together in fellowship, he expects them to
help him; but if not, that he will pay all. This was the only way in
which we could take the chapel; for we could not think it to be of God
to have had this chapel, though there should be every prospect of
usefulness, if it had made us in any way debtors.
July 6. To-day we commenced preaching at Bethesda Chapel. It was a good
day. July 13. To-day we heard of the first cases of cholera in Bristol.
July 16. This evening, from six to nine o'clock, we had appointed for
conversing at the vestry, one by one, with individuals who wished to
speak to us about their souls. There were so many that we were engaged
from six till twenty minutes past ten.
These meetings we have continued ever since, twice a week, or once a
week, or once a fortnight, or once a month, as our strength and time
allowed it, or as they seemed needed. We have found them beneficial in
the following respects:--
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 upon 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 has 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.
July 18. To-day I spent the whole morning in the vestry, to procure a
quiet season. This has now for some time been the only way, on account
of the multiplicity of engagements, to make sure of time for prayer,
reading the word, and meditation. July 19. I spent from half past nine
till one in the vestry, and had real communion with the Lord. The Lord
be praised, who has put it into my mind to use the vestry for a place of
retirement!
August 5. _When all our money was gone to-day, the Lord again graciously
supplied our wants._ August 6. This afternoon, from two till after six,
brother Craik and I spent in the vestry, to see the inquirers. We have
had again, in seeing several instances of blessing upon our labors,
abundant reason brought before us to praise the Lord for having sent us
to Bristol.
August 13. This evening one brother and four sisters united with brother
Craik and me in church-fellowship at Bethesda, _without any rules,
desiring only to act as the Lord shall be pleased to give us light
through his word_.
September 17. This morning the Lord, in addition to all his other
mercies, has given us a little girl, who, with her mother, is doing
well.
October 1. A meeting for inquirers this afternoon from two to five. Many
more are convinced of sin through brother Craik's preaching than my own.
This circumstance led me to inquire into the reasons, which are probably
these: 1. That brother Craik is more spiritually minded than I am. 2.
That he prays more earnestly for the conversion of sinners than I do. 3.
That he more frequently addresses sinners, as such, in his public
ministrations, than I do. This led me to more frequent and earnest
prayer for the conversion of sinners, and to address them more
frequently as such. The latter had never been intentionally left undone,
but it had not been so frequently brought to my mind as to that of
brother Craik. Since then, the cases in which it has pleased the Lord
to use me as an instrument of conversion have been quite as many as
those in which brother Craik has been used.
February 9, 1833. I read a part of Franke's life. The Lord graciously
help me to follow him, as far as he followed Christ. Most of the Lord's
people whom we know in Bristol are poor, and if the Lord were to give us
grace to live more as this dear man of God did, we might draw much more
than we have as yet done out of our heavenly Father's bank, for our poor
brethren and sisters. March 2. A man in the street ran up to brother
Craik and put a paper containing ten shillings into his hand, saying,
"That is for you and Mr. Mueller," and went hastily away. May 28. This
morning, whilst sitting in my room, the distress of several brethren and
sisters was brought to my mind, and I said to myself, "O that it might
please the Lord to give me means to help them!" About an hour afterwards
I received sixty pounds from a brother whom up to this day I never saw,
and who then lived, as he does still, a distance of several thousand
miles.
May 29. Review of the last twelve months, as it regards the fruits of
our labors in Bristol: 1. The total number of those added to us within
the year has been one hundred and nine. 2. There have been converted
through our instrumentality, _so far as we have heard and can judge
respecting the individuals_, sixty-five. 3. Many backsliders have been
reclaimed, and many of the children of God have been encouraged and
strengthened in the way of truth.
June 12. I felt, this morning, that we might do something for the souls
of those poor boys and girls, and grown-up or aged people, to whom we
have daily given bread for some time past, in establishing a school for
them, reading the Scriptures to them, and speaking to them about the
Lord. This desire was not carried out. The chief obstacle in the way was
a pressure of work coming upon brother Craik and me just about that
time. Shortly after, the number of the poor who came for bread increased
to between sixty and eighty a day, whereby our neighbors were molested,
as the beggars were lying about in troops in the street, on account of
which we were obliged to tell them no longer to come for bread. This
thought ultimately issued in the formation of the Scriptural Knowledge
Institution, and in the establishment of the Orphan Houses.
December 17. This evening brother Craik and I took tea with a family of
whom five had been brought to the knowledge of the Lord through our
instrumentality. As an encouragement to brethren who may desire to
preach the gospel in a language not their own, I would mention that the
first member of this family who was converted came merely out of
curiosity to hear my foreign accent, some words having been mentioned to
her which I did not pronounce properly.
December 31. In looking over my journal, I find,--1. That at least two
hundred and sixty persons (according to the number of names we have
marked down, but there have been many more) have come to converse with
us about the concerns of their souls. Out of these, one hundred and
fifty-three have been added to us in fellowship these last eighteen
months, sixty of whom have been brought to the knowledge of the Lord
through our instrumentality.
2. In looking over the Lord's dealings with me as to temporal things, I
find that he has sent me, during the past year,--
1. In freewill offerings through the boxes, _as my part_ L152 14 51/4
2. Presents in money given to me 25 1 3
3. Presents in clothes and provisions, worth, at least 20 0 0
4. A brother sent me, from a distance 60 0 0
5. We live free of rent, which is worth _for our part_ 10 0 0
----------
L267 15 81/4
It is just now four years since I first began to trust in the Lord alone
for the supply of my temporal wants. My little all I then had, at most
worth one hundred pounds a year, I gave up for the Lord, having then
nothing left but about five pounds. The Lord greatly honored this little
sacrifice, and he gave me, in return, not only as much as I had given
up, but considerably more. For during the first year, he sent me
already, in one way or other, including what came to me through family
connection, about one hundred and thirty pounds. During the second year,
one hundred and fifty-one pounds eighteen shillings and eight pence.
During the third year, one hundred and ninety-five pounds three
shillings. During this year, two hundred and sixty-seven pounds fifteen
shillings and eight and one fourth pence. The following points require
particular notice: 1. During the last three years and three months I
never have asked any one for anything; but, by the help of the Lord, I
have been enabled at all times to bring my wants to him, and he
graciously has supplied them all. 2. At the close of each of these four
years, though my income has been comparatively great, I have had only a
few shillings or nothing at all left; and thus it is also to-day, by the
help of God. 3. During the last year a considerable part of my income
has come from a distance of several thousand miles, from a brother whom
I never saw. 4. Since we have been obliged to discontinue the giving
away of bread to about fifty poor people every day, on account of our
neighbors, our income has not been during the second part of this year
nearly so great, scarcely one half as much, as during the first part of
it.
January 9, 1834. Brother Craik and I have preached during these eighteen
months, once a month, at Brislington, a village near Bristol, but have
not seen any fruit of our labors there. This led me to-day very
earnestly to pray to the Lord for the conversion of sinners in that
place. I was also, in the chapel, especially led to pray again about
this, and asked the Lord in particular that he would be pleased to
convert, at least, one soul this evening, that we might have a little
encouragement. I preached with much help, and I hope there has been good
done this evening. The Lord did according to my request. There was a
young man brought to the knowledge of the truth.
January 14. I was greatly tried by the difficulty of fixing upon a text
from which to preach on the morning of October 20, and at last preached
without enjoyment. To-day I heard of a NINTH instance in which this very
sermon has been blessed.
January 31. This evening a Dorcas Society was formed among the sisters
in communion with us, but not according to the manner in which we found
one when we came to Bristol; for, as we have dismissed all teachers from
the Sunday School who were not real believers, so now believing females
only will meet together to make clothes for the poor. The being mixed up
with unbelievers had not only proved a barrier to spiritual conversation
among the sisters, but must have been also injurious to both parties in
several respects. One sister, now united to us in fellowship,
acknowledged that the being connected with the Dorcas Society, previous
to her conversion, had been, in a measure, the means of keeping her in
security; as she thought that, by helping on such like things, she might
gain heaven at last. O that the saints, in _faithful_ love, according to
the word of God (2 Cor. vi. 14-18), might be more separated in all
spiritual matters from unbelievers, and not be unequally yoked together
with them!
CHAPTER VI.
THE SCRIPTURAL KNOWLEDGE INSTITUTION.
1834-1835.
UNSCRIPTURAL CHARACTER OF THE EXISTING RELIGIOUS AND BENEVOLENT
SOCIETIES--A NEW INSTITUTION PROPOSED--GOD'S WORD THE ONLY RULE,
AND GOD'S PROMISE THE ONLY DEPENDENCE--"IN EVERYTHING, LET YOUR
REQUEST BE MADE KNOWN UNTO GOD"--EARNEST OF THE DIVINE BLESSING
ON THE INSTITUTION--BEREAVEMENT--HELPER SEASONABLY SENT--REWARD
OF SEEKING GOD'S FACE.
Feb. 21. I was led this morning to form a plan for establishing, upon
scriptural principles, an institution for the spread of the gospel at
home and abroad. I trust this matter is of God. Feb. 25. I was led again
this day to pray about the forming of a new Missionary Institution, and
felt still more confirmed that we should do so.
[Some readers may ask why we formed a _new_ Institution for the spread
of the gospel, and why we did not unite with some of the religious
societies, already in existence, seeing that there are several
missionary, Bible, tract, and school societies. I give, therefore, our
reasons, in order to show that nothing but the desire to maintain a good
conscience led us to act as we have done. For as, by the grace of God,
we acknowledged the word of God as the only rule of action for the
disciples of the Lord Jesus, we found, in comparing the then existing
religious societies with the word of God, that they departed so far
from it, that we could not be united with them, and yet maintain a good
conscience. I only mention here the following points.
1. The _end_ which these religious societies propose to themselves, and
which is constantly put before their members, is, that the world will
gradually become better and better, and that at last the whole world
will be converted. To this end, there is constantly reference made to
the passage in Habakkuk ii. 14: "For the earth shall be filled with the
knowledge of the glory of the Lord, as the waters cover the sea;" or the
one in Isaiah xi. 9: "For the earth shall be full of the knowledge of
the Lord, as the waters cover the sea." But that these passages can have
no reference to the present dispensation, but to the one which will
commence with the return of the Lord,--that in the present dispensation
things will not become spiritually better, but rather worse,--and that
in the present dispensation it is not the whole world that will be
converted, but only a people gathered out from among the Gentiles for
the Lord,--is clear from many passages of the divine testimony, of which
I only refer to the following: Matt. xiii. 24-30, and verses 36-43, 2
Tim. iii. 1-13, Acts xv. 14.
A hearty desire for the conversion of sinners, and earnest prayer for it
to the Lord, is quite _scriptural_; but it is _unscriptural_ to expect
the conversion of the whole world. _Such an end_ we could not propose to
ourselves in the service of the Lord.
2. But that which is worse, is, the connection of those religious
societies with the world, which is completely contrary to the word of
God (2 Cor. vi. 14-18). In temporal things the children of God need,
whilst they remain here on earth, to make use of the world; but when the
work to be done requires that those who attend to it should be possessed
of spiritual life (of which unbelievers are utterly destitute), the
children of God are bound, by their loyalty to their Lord, entirely to
refrain from association with the unregenerate. But, alas! the
connection with the world is but too marked in these religious
societies; for every one who pays a guinea, or, in some societies,
half-a-guinea, is considered as a member. Although such an individual
may live in sin; although he may manifest to every one that he does not
know the Lord Jesus; if only the guinea or the half-guinea be paid, he
is considered a member, and has a right as such to vote. Moreover,
whoever pays a larger sum, for instance, ten pounds or twenty pounds,
can be, in many societies, a member for life, however openly sinful his
life should be for the time, or should become afterwards. Surely such
things ought not to be.
3. The means which are made use of in these religious societies to
obtain money for the work of the Lord are also in other respects
unscriptural; for it is a most common case _to ask_ the _unconverted_
for money, which even Abraham would not have done (Genesis xiv. 21-24);
and how much less should _we_ do it, who are not only forbidden to have
fellowship with unbelievers in all such matters (2 Cor. vi. 14-18), but
who are also in fellowship with the Father and the Son, and can
therefore obtain everything from the Lord which we possibly can need in
his service, without being obliged to go to the unconverted world! How
altogether differently the first disciples acted, in this respect, we
learn from 3 John 7.
4. Not merely, however, in these particulars is there a connection with
the world in these religious societies; but it is not a rare thing for
even committee members (the individuals who manage the affairs of the
societies) to be manifestly unconverted persons, if not open enemies to
the truth; and this is suffered because they are rich, or of influence,
as it is called.
5. It is a most common thing to endeavor to obtain for patrons and
presidents of these societies and for chairmen at the public meetings,
persons of rank or wealth, to attract the public. Never once have I
known a case of a POOR, but very devoted, wise, and experienced servant
of Christ being invited to fill the chair at such public meetings.
Surely, the Galilean fishermen, who were apostles, or our Lord himself,
who was called the carpenter, would not have been called to this office,
according to these principles. These things ought not so to be among the
disciples of the Lord Jesus, who should not judge with reference to a
person's fitness for service in the church of Christ by the position he
fills in the world, or by the wealth he possesses.
6. Almost all these societies contract debts, so that it is a
comparatively rare case to read a report of any of them without finding
that they have expended more than they have received, which, however, is
contrary both to the spirit and to the letter of the New Testament.
(Rom. xiii. 8.)
Now, although brother Craik and I were ready, by the grace of God,
heartily to acknowledge that there are not only many true children of
God connected with these religious societies, but that the Lord has also
blessed their efforts in many respects, notwithstanding the existence of
these and other principles and practices which we judged to be
unscriptural; yet it appeared to us to be his will that we should be
entirely separate from these societies, (though we should be considered
as singular persons, or though it should even appear that we despised
other persons, or would elevate ourselves above them,) in order that, by
the blessing of God, we might direct the attention of the children of
God in those societies to their unscriptural practices; and we would
rather be entirely unconnected with these societies than act contrary to
the Holy Scriptures. We therefore separated entirely from them, although
we remained united in brotherly love with individual believers
belonging to them, and would by no means judge them for remaining in
connection with them, if they do not see that such things are contrary
to Scripture. But seeing them to be so ourselves, we could not with a
clear conscience remain. After we had thus gone on for some time, we
considered that it would have an injurious tendency upon the brethren
among whom we labored, and also be at variance with the spirit of the
gospel of Christ, if we did nothing at all for missionary objects, the
circulation of the Holy Scriptures, tracts, etc., and we were therefore
led, for these and other reasons, to do something for the spread of the
gospel at home and abroad, however small the beginning might be.]
March 5. This evening, at a public meeting, brother Craik and I stated
the principles on which we intend to carry on the institution which we
propose to establish for the spread of the gospel at home and abroad.
There was nothing outwardly influential either in the number of people
present or in our speeches. May the Lord graciously be pleased to grant
his blessing upon the institution, which will be called "The Scriptural
Knowledge Institution, for Home and Abroad."
I. THE PRINCIPLES OF THE INSTITUTION.
1. We consider every believer bound, in one way or other, to help the
cause of Christ, and we have scriptural warrant for expecting the Lord's
blessing upon our work of faith and labor of love; and although,
according to Matt. xiii. 24-43, 2 Tim. iii. 1-13, and many other
passages, the world will not be converted before the coming of our Lord
Jesus, still, while he tarries, all scriptural means ought to be
employed for the ingathering of the elect of God.
2. The Lord helping us, we do not mean to seek the patronage of the
world; _i. e._ we never intend to ask _unconverted_ persons of rank or
wealth to countenance this Institution, because this, we consider, would
be dishonorable to the Lord. In the name of our God we set up our
banners, Ps. xx. 5; he alone shall be our patron, and if he helps us we
shall prosper, and if he is not on our side we shall not succeed.
3. We do not mean to _ask_ unbelievers for money (2 Cor. vi. 14-18);
though we do not feel ourselves warranted to refuse their contributions,
if they of their own accord should offer them. Acts xxviii. 2-10.
4. We reject altogether the help of unbelievers in managing or carrying
on the affairs of the Institution. 2 Cor. vi. 14-18.
5. We intend never to enlarge the field of labor by contracting debts
(Rom. xiii. 8), and afterwards appealing to the Church of Christ for
help, because this we consider to be opposed both to the letter and the
spirit of the New Testament; but in secret prayer, God helping us, we
shall carry the wants of the Institution to the Lord, and act according
to the means that God shall give.
6. We do not mean to reckon the success of the Institution by the amount
of money given, or the number of Bibles distributed, etc., but by the
Lord's blessing upon the work (Zech. iv. 6); and we expect this in the
proportion in which he shall help us to wait upon him in prayer.
7. While we would avoid aiming after needless singularity, we desire to
go on simply according to Scripture, without compromising the truth; at
the same time thankfully receiving any instruction which experienced
believers, after prayer, upon scriptural ground, may have to give us
concerning the Institution.
II. THE OBJECTS OF THE INSTITUTION.
1. To _assist_ day schools, Sunday schools, and adult schools, in which
instruction is given upon _scriptural principles_, and as far as the
Lord may give the means, and supply us with suitable teachers, and in
other respects make our path plain, to establish schools of this kind.
With this we also combine _the putting of poor children to such day
schools_.
_a._ By day schools upon scriptural principles, we understand day
schools in which the teachers are godly persons,--in which the way of
salvation is scripturally pointed out,--and in which no instruction is
given opposed to the principles of the gospel.
_b._ Sunday schools, in which all the teachers are believers, and in
which the Holy Scriptures are alone the foundation of instruction, are
such only as the Institution assists with the supply of Bibles,
Testaments, etc.; for we consider it unscriptural that any persons who
do not profess to know the Lord themselves should be allowed to give
religious instruction.
_c._ The Institution does not assist any adult school with the supply of
Bibles, Testaments, spelling-books, etc., except the teachers are
believers.
2. To circulate the Holy Scriptures.
3. The third object of this Institution is to aid missionary efforts.
We desire to assist those missionaries whose proceedings appear to be
most according to the Scriptures.
* * * * *
March 7. To-day we have only one shilling left. This evening, when we
came home from our work, we found a brother, our tailor, waiting for us,
who brought a new suit of clothes both for brother Craik and me, which a
brother, whose name was not to be mentioned, had ordered for us.
April 23. Yesterday and to-day I had asked the Lord to send us twenty
pounds, that we might be able to procure a larger stock of Bibles and
Testaments than our small funds of the Scriptural Knowledge Institution
would allow us to purchase; and this evening a sister, unasked, promised
to give us that sum, adding that she felt a particular pleasure in
circulating the Holy Scriptures, as the simple reading of them had been
the means of bringing her to the knowledge of the Lord.
June 8. Lord's day. I obtained no text yesterday, notwithstanding
repeated prayer and reading of the word. This morning I awoke with these
words: "My grace is sufficient for thee." As soon as I had dressed
myself, I turned to 2 Cor. xii. to consider this passage; but in doing
so, after prayer, I was led to think that I had not been directed to
this portion for the sake of speaking on it, as I at first thought, and
I therefore followed my usual practice in such cases, _i. e._ to read on
in the Scriptures where I left off last evening. In doing so, when I
came to Heb. xi. 13-16, I felt that this was the text. Having prayed, I
was confirmed in it, and the Lord was pleased to open this passage to
me. I preached on it with great enjoyment. It pleased God greatly to
bless what I said on that passage, and at least one soul was brought
through it to the Lord.
June 25. These last three days I have had very little real communion
with God, and have therefore been very weak spiritually, and have
several times felt irritability of temper.
June 26. I was enabled, by the grace of God, to rise early, and I had
nearly two hours in prayer before breakfast. I feel now this morning
more comfortable.
July 11. I have prayed much about a master for boys' school, to be
established in connection with our little Institution. Eight have
applied for the situation, but none seemed to be suitable. Now, at
last, the Lord has given us a brother, who will commence the work.
October 9. Our little Institution, established in dependence upon the
Lord, and supplied by him with means, has now been seven months in
operation, and through it have been benefited with instruction,--1. In
the Sunday school, about 120 children. 2. In the adult school, about 40
adults. 3. In the two day schools for boys and the two days schools for
girls, 209 children, of whom 54 have been entirely free; the others pay
about one third of the expense. There have been also circulated 482
Bibles and 520 New Testaments. Lastly, fifty-seven pounds has been spent
to aid missionary exertion. The means which the Lord has sent us, as the
fruit of many prayers, during these seven months, amount to one hundred
and sixty-seven pounds ten shillings and halfpenny.
October 28. We heard a most affecting account of a poor little orphan
boy who for some time attended one of our schools, and who seems there,
as far as we can judge, to have been brought to a real concern about his
soul, through what I said concerning the torments of hell, and who some
time ago was taken to the poorhouse, some miles out of Bristol. He has
expressed great sorrow that he can no longer attend our school and
ministry. May this, if it be the Lord's will, lead me to do something
also for the supply of the _temporal_ wants of poor children, the
pressure of which has caused this poor boy to be taken away from our
school!
November 4. I spent the greater part of the morning in reading the word
and in prayer, and asked also for our daily bread, for we have scarcely
any money left. November 5. I spent almost the whole of the day in
prayer and reading the word. I prayed also again for the supply of our
temporal wants, but the Lord has not as yet appeared. November 8.
Saturday. The Lord has graciously again supplied our temporal wants
during this week, though at the commencement of it we had but little
left. I have prayed much this week, for money, more than any other week,
as far as I remember, since we have been in Bristol. The Lord has
supplied us through our selling what we did not need, or by our being
paid what was owed to us.
December 10. To-day we found that a departed brother had left both to
brother Craik and me twelve pounds.
December 31, 1834. 1. Since brother Craik and I have been laboring in
Bristol, 227 brethren and sisters have been added to us in fellowship.
Out of the 227 who have been added to us, 103 have been converted
through our instrumentality, and many have been brought into the liberty
of the gospel, or reclaimed from backsliding. Forty-seven young converts
are at Gideon, and fifty-six at Bethesda. 2. The income which the Lord
has given me during this year is:--
1. My part of the freewill offerings through the boxes, L135 13 21/4
2. Money given to me by saints in and out of Bristol 92 7 6
-------------
Altogether L228 0 81/4
3. Besides this, many articles in provisions, clothing,
and furniture, worth to us about 60 0 0
January 1, 1835. We had last evening an especial prayer meeting, for the
sake of praising the Lord for all his many mercies, which we have
received during the past year, and to ask him to continue to us his
favor. January 13. I visited from house to house the people living in
Orange Street, and saw in this way the families living in nine houses,
to ascertain whether any individuals wanted Bibles, whether they could
read, whether they wished their children put to our day schools or
Sunday school, with the view of helping them accordingly. This afforded
opportunities to converse with them about their souls.
January 15. This morning I went again from house to house in Orange
Street. I should greatly delight in being frequently engaged in such
work, for it is a most important one; but our hands are so full with
other work that we can do but little in this way. January 21. Received,
in answer to prayer, from an unexpected quarter, five pounds, for the
Scriptural Knowledge Institution. The Lord pours in, whilst we seek to
pour out. For during the past week, merely among the poor, in going from
house to house, fifty-eight copies of the Scriptures were sold at
reduced prices, the going on with which is most important, but will
require much means.
January 28. I have, for these several days, prayed much to ascertain
whether the Lord will have me to go as a missionary to the East Indies,
and I am most willing to go, if he will condescend to use me in this
way. January 29. I have been greatly stirred up to pray about going to
Calcutta as a missionary. May the Lord guide me in this matter! (After
all my repeated and earnest prayer in the commencement of 1835, and
willingness on my part to go, if it were the Lord's will, still, he did
not send me.)
February 25. In the name of the Lord, and in dependence upon him alone
for support, we have established a fifth day school for poor children,
which to-day has been opened. We have now two boys' schools and three
girls' schools.
Mr. Mueller having determined to visit Germany, chiefly on
missionary business, reached London February 27, and writes:--
This morning I went to the Alien Office for my passport. On entering the
office, I saw a printed paper, in which it is stated that every alien
neglecting to renew every six months his certificate of residence, which
he receives on depositing his passport, subjects himself to a penalty
of fifty pounds, or imprisonment. This law I have ignorantly broken ever
since I left London, in 1829. It appeared to me much better to confess
at once that I had ignorantly done so than now wilfully break it;
_trusting in the Lord as it regarded the consequences of the step_. I
did so, and _the Lord inclined the heart of the officer with whom I had
to do to pass over my non-compliance with the law, on account of my
having broken it ignorantly_. Having obtained my passport, I found an
unexpected difficulty in the Prussian ambassador refusing to sign it, as
it did not contain a description of my person, and therefore I needed to
prove that I was the individual spoken of in the passport. This
difficulty was not removed for three days, when, _after earnest prayer_,
through a paper signed by some citizens of London, to whom I am known,
the ambassador was satisfied. This very difficulty, when once the Lord
had removed it, afforded me cause for thanksgiving; for I now obtained a
_new_ passport, worded in a way that, should I ever need it again, will
prevent similar difficulties.
Mr. Mueller was absent for five weeks, during which time he
experienced many answers to prayer and encouragements to faith.
April 15. Bristol. Yesterday, at one, we landed in London. In answer to
prayer, I soon obtained my things from the custom-house, and reached my
friends in Chancery Lane a little before two.
June 3. To-day we had a public meeting on account of the Scriptural
Knowledge Institution for Home and Abroad. It is now fifteen months
since, in dependence upon the Lord for the supply of means, we have been
enabled to provide poor children with schooling, circulate the Holy
Scriptures, and aid missionary labors. During this time, though the
field of labor has been continually enlarging, and though we have now
and then been brought low in funds, the Lord has never allowed us to be
obliged to stop the work. We have been enabled during this time to
establish three day schools, and to connect with the Institution two
other charity day schools, which, humanly speaking, otherwise would have
been closed for want of means. The number of the children that have been
thus provided with schooling, in the day schools only, amounts to 439.
The number of copies of the Holy Scriptures which have been circulated
is 795 Bibles and 753 New Testaments. We have also sent, in aid of
missionary labors in Canada, in the East Indies, and on the Continent of
Europe, one hundred and seventeen pounds, eleven shillings. The whole
amount of the free-will offerings put into our hands for carrying on
this work from March 5, 1834, to May 19, 1835, is L363 12s. 03/4d.
June 22. This morning at two my father-in-law died. June 25. Our little
boy is so ill that I have no hope of his recovery. The Lord's holy will
be done concerning the dear little one. June 26. My prayer, last
evening, was, that God would be pleased to support my dear wife under
the trial, should he remove the little one; and to take him soon to
himself, thus sparing him from suffering. I did not pray for the child's
recovery. It was but two hours after that the dear little one went home.
I am so fully enabled to realize that the dear infant is so much better
off with the Lord Jesus than with us, that I scarcely feel the loss at
all, and when I weep I weep for joy.
July 18. I have felt for several days weak in my chest. This weakness
has been increasing, and to-day I have felt it more than ever. I have
thought it well to refrain next week from all public speaking. May the
Lord grant that I may be brought nearer to him through this, for I am
not at all in the state in which I ought to be, and I think sometimes
that our late afflictions have been lost upon me, and that the Lord will
need to chastise me severely.
July 31. To-day brother C----r, formerly a minister in the
establishment, who came to us a few days since, began, in connection
with the Scriptural Knowledge Institution, to go from house to house to
spread the truth as a city missionary. [This was a remarkable
interposition of God. Brother Craik had before this, for some months,
been unable, on account of bodily infirmity, to labor in the work of the
schools, the circulation of the Scriptures, etc., and my own weakness,
shortly after brother C----r's arrival, increased so that I was obliged
to give up the work entirely. How gracious, therefore, of the Lord to
send brother C----r, that thus the work might go on! Up to July, 1837,
this beloved brother was enabled to continue in his work, and thus this
little Institution was in a most important way enlarged as it regards
the field of labor.]
August 24. I feel very weak, and suffer more than before from the
disease. I am in doubt whether to leave Bristol entirely for a time. I
have no money to go away for a change of air. I have had an invitation
to stay for a week with a sister in the country, and I think of
accepting the invitation, and going to-morrow. August 26. To-day I had
five pounds given to me _for the express purpose of using change of
air_. August 29. To-day I received another five pounds _for the same
purpose_.
August 30. To-day, for the first Lord's day since our arrival in
Bristol, I have been kept from preaching through illness. How mercifully
has the Lord dealt in giving me so much strength for these years! I had
another five pounds sent _to aid me in procuring change of air_. How
kind is the Lord in thus providing me with the means for leaving
Bristol! September 2. Went with my family to Portishead.
September 15. As I clearly understood that the person who lets me his
horse has no license, I saw that, being bound as a believer to act
according to the laws of the country, I could use it no longer; and as
horse exercise seems most important, humanly speaking, for my
restoration, and as this is the only horse which is to be had in the
place, we came to the conclusion to leave Portishead to-morrow.
_Immediately after_, I received a kind letter from a brother and two
sisters in the Lord, who live in the Isle of Wight, which contained a
fourth invitation, more pressing than ever, to come and stay with them
for some time. In addition to this, they wrote that they had repeatedly
prayed about the matter, and were persuaded that I ought to come. This
matter has been to-day a subject for prayer.
September 16. We came this morning to the conclusion that _I_ should go
to the Isle of Wight; but we saw not how my wife and child and our
servant could accompany me, as we had not sufficient money for
travelling expenses; and yet this seemed of importance. The Lord
graciously removed the difficulty this evening; for we received, _most
unexpectedly and unasked for_, five pounds and thirteen shillings, which
was owed to us, and also, when we had already retired to rest, a letter
was brought, containing a present of two pounds. How very, very kind and
tender is the Lord!
September 19. This evening we arrived at our friends' in the Isle of
Wight, by whom we were most kindly received.
September 29. Last evening, when I retired from the family, I had a
desire to go to rest at once, for I had prayed a short while before; and
feeling weak in body, the coldness of the night was a temptation to me
to pray no further. However, the Lord did help me to fall upon my knees;
and no sooner had I commenced praying than he shone into my soul, and
gave me such a spirit of prayer as I had not enjoyed for many weeks. He
graciously once more revived his work in my heart. I enjoyed that
nearness to God and fervency in prayer, for more than an hour, for which
my soul had been panting for many weeks past. For the first time, during
this illness, I had now also a spirit of prayer as regards my health. I
could ask the Lord earnestly to restore me again, which had not been the
case before. I now long to go back again to the work in Bristol, yet
without impatience, and feel assured that the Lord will strengthen me to
return to it. I went to bed especially happy, and awoke this morning in
great peace, rose sooner than usual, and had again, for more than an
hour, real communion with the Lord, before breakfast. May he in mercy
continue this state of heart to his most unworthy child!
October 9. I have many times had thoughts of giving in print some
account of the Lord's goodness to me, for the instruction, comfort, and
encouragement of the children of God. I have considered to-day all the
reasons for and against, and find that there are scarcely any against,
and many for it.
November 15. Bristol. Brother C----r and I have been praying together,
the last five days, that the Lord would be pleased to send us means for
carrying on the work of the Scriptural Knowledge Institution. This
evening, a brother gave me six shillings and one penny, being money
which he formerly used to pay towards the support of a trade club, which
he has lately given up for the Lord's sake. November 18. This evening
thirty pounds were given to me; twenty-five pounds for the Scriptural
Knowledge Institution, and five pounds for myself. This is a most
remarkable answer to prayer. Brother C----r and I have prayed repeatedly
together during the last week concerning the work, and especially that
the Lord would be pleased to give us the means to continue, and even
enlarge the field. In addition to this, I have several times asked for a
supply for myself, and he has kindly granted both these requests. O that
I may have grace to trust him more and more!
CHAPTER VII.
HOME FOR DESTITUTE ORPHANS.
1835-1836.
FRANKE'S WORKS FOLLOW HIM--GREAT UNDERTAKING CONCEIVED--REASONS
FOR ESTABLISHING AN ORPHAN HOUSE--PRAYER FOR GUIDANCE--TREASURE
LAID UP IN HEAVEN--IN PRAYER AND IN FAITH, THE WORK IS BEGUN.
November 20. This evening I took tea at a sister's house, where I found
Franke's life. I have frequently, for a long time, thought of laboring
in a similar way, on a much smaller scale; not to imitate Franke, but in
reliance upon the Lord. May God make it plain! November 21. To-day I
have had it very much impressed on my heart, no longer merely to _think_
about the establishment of an orphan house, but actually to set about
it, and I have been very much in prayer respecting it, in order to
ascertain the Lord's mind. November 23. To-day I had ten pounds sent
from Ireland, for our Institution. The Lord, in answer to prayer, has
given me, in a few days, about fifty pounds. I had asked only for forty
pounds. This has been a great encouragement to me, and has still more
stirred me up to think and pray about the establishment of an orphan
house. Nov. 25. I have been again much in prayer yesterday and to-day
about the orphan house, and am more and more convinced that it is of
God. May he in mercy guide me!
It may be well to enter somewhat minutely upon the reasons which led me
to establish an orphan house. Through my pastoral labors, through my
correspondence, and through brethren who visited Bristol, I had
constantly cases brought before me, which proved that one of the
especial things which the children of God needed in our day, was, _to
have their faith strengthened_. I might visit a brother who worked
fourteen or even sixteen hours a day at his trade, the necessary result
of which was, that not only his body suffered, but his soul was lean,
and he had no enjoyment in God. I might point out to him that he ought
to work less, in order that his bodily health might not suffer, and that
he might gather strength for his inner man, by reading the word of God,
by meditation over it, and by prayer. The reply, however, I generally
found to be something like this: "But if I work less, I do not earn
enough for the support of my family. Even now, whilst I work so much, I
have scarcely enough." There was no trust in God, no real belief in the
truth of that word, "Seek ye first the kingdom of God, and his
righteousness, and all these things shall be added unto you." I might
reply something like this: "My dear brother, it is not your work which
supports your family, but the Lord; and he who has fed you and your
family when you could not work at all, on account of illness, would
surely provide for you and yours; if, for the sake of obtaining food for
your inner man, you were to work only for so many hours a day as would
allow you proper time for retirement. And is it not the case now that
you begin the work of the day after having had only a few hurried
moments for prayer; and when you leave off your work in the evening, and
mean then to read a little of the word of God, are you not too much worn
out in body and mind to enjoy it, and do you not often fall asleep
whilst reading the Scriptures, or whilst on your knees in prayer?" The
brother would allow it was so; he would allow that my advice was good;
but still I read in his countenance, even if he should not have actually
said so, "How should I get on, if I were to _carry out_ your advice?" I
longed, therefore, to have something to point the brother to, as a
visible proof that our God and Father is the same faithful God that he
ever was,--as willing as ever to PROVE himself the LIVING GOD, in our
day as formerly, _to all who put their trust in him_.
Again, sometimes I found children of God tried in mind by the prospect
of old age, when they might be unable to work any longer, and therefore
were harassed by the fear of having to go into the poorhouse. If in such
a case I pointed out to them how their heavenly Father has always helped
those who put their trust in him, they might not _say_ that times have
changed; but yet it was evident enough that God was not looked upon by
them as the LIVING God. I longed to set something before the children of
God whereby they might see that he does not forsake, even in our day,
those who rely upon him.
Another class of persons were brethren in business, who suffered in
their souls, and brought guilt on their consciences, by carrying on
their business almost in the same way as unconverted persons do. The
competition in trade, the bad times, the over-peopled country, were
given as reasons why, if the business were carried on simply according
to the word of God, it could not be expected to do well. Such a brother,
perhaps, would express the wish that he might be differently situated,
but very rarely did I see _that there was a stand made for God, that
there was the holy determination to trust in the living God, and to
depend on him, in order that a good conscience might be maintained_. To
this class, likewise, I desired to show by a visible proof that God is
unchangeably the same.
Then there was another class of persons, individuals who were in
professions in which they could not continue with a good conscience, or
persons who were in an unscriptural position with reference to spiritual
things; but both classes feared, on account of the consequences, to give
up the profession in which they could not abide with God, or to leave
their position, lest they should be thrown out of employment. My spirit
longed to be instrumental in strengthening their faith, by giving them
not only instances from the word of God of his willingness and ability
to help all those who rely upon him, but _to show them by proofs_ that
he is the same in our day. I well knew _that the word of God ought to be
enough_; but I considered that I ought to lend a helping hand to my
brethren, if by any means, by this visible proof to the unchangeable
faithfulness of the Lord, I might strengthen their hands in God; for I
remembered what a great blessing my own soul had received through the
Lord's dealings with his servant A. H. Franke, who, in dependence upon
the living God alone, established an immense orphan house, which I had
seen many times with my own eyes. I therefore judged myself bound to be
the servant of the church of Christ in the particular point on which I
had obtained mercy; namely, _in being able to take God by his word, and
to rely upon it_.
All these exercises of my soul, which resulted from the fact that so
many believers with whom I became acquainted were harassed and
distressed in mind, or brought guilt on their consciences on account of
not trusting in the Lord, were used by God to awaken in my heart the
desire of setting before the church at large, and before the world, a
proof that he has not in the least changed; and this seemed to me best
done by the establishing of an orphan house. It needed to be something
which could be seen, even by the natural eye. Now, if I, a poor man,
simply by prayer and faith, obtained, _without asking any individual_,
the means for establishing and carrying on an orphan house, there would
be something which, with the Lord's blessing, might be instrumental in
strengthening the faith of the children of God, besides being a
testimony to the consciences of the unconverted of the reality of the
things of God.
This, then, was the primary reason for establishing the orphan house. I
certainly did from my heart desire to be used by God to benefit the
bodies of poor children, bereaved of both parents, and seek in other
respect
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