WHEN God wishes anew to teach His Church a truth that is not being understood or practised, He mostly does so by raising some man to be in word and deed a living witness to its blessedness. And so God has raised up in this nineteenth century, among others, George Muller to be His witness that He is indeed the Hearer of prayer. I know of no way in which the principal truths of God’s word in regard to prayer can be more effectually illustrated and established than a short review of his life and of what he tells of his prayer-experiences.
He was born in Prussia on 25th September 1805, and is thus now eighty years of age. His early life, even after having entered the University of Halle as a theological student, was wicked in the extreme. Led by a friend one evening, when just twenty years of age, to a prayer meeting, he was deeply impressed, and soon after brought to know the Saviour. Not long after he began reading missionary papers, and in course of time offered himself to the London Society for promoting Christianity to the Jews. He was accepted as a student, but soon found that he could not in all things submit to the rules of the Society, as leaving too little liberty for the leading of the Holy Spirit. The connection was dissolved in 1830 by mutual consent, and he became the pastor of a small congregation at Teignmouth. In 1832 he was led to Bristol, and it was as pastor of Bethesda Chapel that he was led to the Orphan Home and other work, in connection with which God has so remarkably led him to trust His word and to experience how God fulfils that word.
A few extracts in regard to his spiritual life will prepare the way for what we specially wish to quote of his experiences in reference to prayer.
`In connection with this I would mention, that the Lord very graciously gave me, from the very commencement of my divine life, a measure of simplicity and of childlike disposition in spiritual things, so that whilst I was exceedingly ignorant of the Scriptures, and was still from time to time overcome even by outward sins, yet I was enabled to carry most minute matters to the Lord in prayer. And I have found “godliness profitable unto all things, having promise of the life that now is, and of that which is to come.” 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.’
It was at Teignmouth that he was led to know how to use God’s word , and to trust the Holy Spirit as the Teacher given by God to make that word clear. He writes:–
`God then began to show me that the word of God alone is our standard of judgment in spiritual things; that it can be explained only by the Holy Spirit; and that in our day, as well as in former times. He is the Teacher of His people. The office of the Holy Spirit I had not experimentally understood before that time.
`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 so doing. 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 of real value.’
Of obedience to the word of God, he writes as follows, in connection with his being baptized:–
`It had pleased God, in His abundant mercy, to bring my mind into such a state, that I was willing to carry out into my life whatever I should find in the Scriptures. I could say, “I will do His will,” and it was on that account, I believe, that I saw which “doctrine is of God.”-And I would observe here, by the way, that the passage to which I have just alluded (John vii. 17) has been a most remarkable comment to me on many doctrines and precepts of our most holy faith. For instance: “Resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee, turn not thou away. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matt. v. 39-44). “Sell that ye have, and give alms”(Luke xii. 33). “Owe no man any thing, but to love one another”(Rom. xii. 8). It may be said, “Surely these passages cannot be taken literally, for how then would the people of God be able to pass through the world?” The state of mind enjoined in John vii. 17 will cause such objections to vanish. WHOSOEVER IS WILLING TO ACT OUT these commandments of the Lord LITERALLY, will, I believe, be led with me to see that to take them LITERALLY is the will of God.-Those who do so take them will doubtless often be brought into difficulties, hard to the flesh to bear, but these will have a tendency to make them constantly feel that they are strangers and pilgrims here, that this world is not their home, and thus to throw them more upon God, who will assuredly help us through any difficulty into which we may be brought by seeking to act in obedience to His word.’
This implicit surrender to God’s word led him to certain views and conduct in regard to money, which mightily influenced his future life. They had their root in the conviction that money was a Divine stewardship, and that all money had therefore to be received and dispensed in direct fellowship with God Himself. This led him to the adoption of the following four great rules: 1. Not to receive any fixed salary, both because in the collecting of it there was often much that was at variance with the freewill offering with which God’s service is to be maintained, and in the receiving of it a danger of placing more dependence on human sources of income than in the living God Himself. 2. Never to ask any human being for help, however great the need might be, but to make his wants known to the God who has promised to care for His servants and to hear their prayer. 3. To take this command (Luke xii. 33) literally, `Sell that thou hast and give alms,’ and never to save up money, but to spend all God entrusted to him on God’s poor, on the work of His kingdom. 4. Also to take Rom. xiii. 8, `Owe no man anything,’ literally, and never to buy on credit, or be in debt for anything, but to trust God to provide.
This mode of living was not easy at first. But Muller testifies it was most blessed in bringing the soul to rest in God, and drawing it into closer union with Himself when inclined to backslide. `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.’
Not long after his settlement at Bristol, `THE SCRIPTURAL KNOWLEDGE INSTITUTION FOR HOME AND ABROAD’ was established for aiding in Day, Sunday School, Mission and Bible work. Of this Institution the Orphan Home work, by which Mr. Muller is best known, became a branch. It was in 1834 that his heart was touched by the case of an orphan brought to Christ in one of the schools, but who had to go to a poorhouse where its spiritual wants would not be cared for. Meeting shortly after with a life of Franke, he writes (Nov, 20, 1835): `Today I have had it very much laid on my heart no longer merely to think about the establishment of an Orphan Home, but actually to set about it, and I have been very much in prayer respecting it, in order to ascertain the Lord’s mind. May God make it plain.’ And again, Nov. 25: `I have been again much in prayer yesterday and today about the Orphan Home, and am more and more convinced that it is of God. May He in mercy guide me. The three chief reasons are-1. That God may be glorified, should He be pleased to furnish me with the means, in its being seen that it is not a vain thing to trust Him; and that thus the faith of His children may be strengthened. 2. The spiritual welfare of fatherless and motherless children. 3. Their temporal welfare.’
After some months of prayer and waiting on God, a house was rented, with room for thirty children , and in course of time three more, containing in all 120 children. The work was carried on it this way for ten years, the supplies for the needs of the orphans being asked and received of God alone. It was often a time of sore need and much prayer, but a trial of faith more precious than of gold was found unto praise and honour and glory of God. The Lord was preparing His servant for greater things. By His providence and His Holy Spirit, Mr. Muller was led to desire, and to wait upon God till he received from Him, the sure promise of £15,000 for a Home to contain 300 children. This first Home was opened in 1849. In 1858, a second and third Home, for 950 more orphans, was opened, costing £35,000. And in 1869 and 1870, a fourth and a fifth Home, for 850 more, at an expense of £50,000, making the total number of the orphans 2100.
In addition to this work, God has given him almost as much as for the building of the Orphan Homes, and the maintenance of the orphans, for other work, the support of schools and missions, Bible and tract circulation. In all he has received from God, to be spent in His work, during these fifty years, more than one million pounds sterling. How little he knew, let us carefully notice, that when he gave up his little salary of £35 a year in obedience to the leading of God’s word and the Holy Spirit, what God was preparing to give him as the reward of obedience and faith; and how wonderfully the word was to be fulfilled to him: `Thou hast been faithful over few things; I will set thee over many things.’
And these things have happened for an ensample to us. God calls us to be followers of George Muller, even as he is of Christ. His God is our God; the same promises are for us; the same service of love and faith in which he laboured is calling for us on every side. Let us in connection with our lessons in the school of prayer study the way in which God gave George Muller such power as a man of prayer: we shall find in it the most remarkable illustration of some of the lessons which we have been studying with the blessed Master in the word. We shall specially have impressed upon us His first great lesson, that if we will come to Him in the way He has pointed out, with definite petitions, made known to us by the Spirit through the word as being according to the will of God, we may most confidently believe that whatsoever we ask it shall be done.
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