George Muller of Bristol. Arthur T. Pierson
injury; but he replied that he should himself have regarded it presumptuous had not the Lord given him the faith. He preached both afternoon and evening, growing stronger rather than weaker with each effort, and suffering from no reaction afterward.
In reading Mr. Müller's biography and the record of such experiences, it is not probable that all will agree as to the wisdom of his course in every case. Some will commend, while others will, perhaps, condemn. He himself qualifies this entry in his journal with a wholesome caution that no reader should in such a matter follow his example, who has not faith given him; but assuring him that if God does give faith so to undertake for Him, such trust will prove like good coin and be honoured when presented. He himself did not always pursue a like course, because he had not always a like faith, and this leads him in his journal to draw a valuable distinction between the gift of faith and the grace of faith, which deserves careful consideration.
He observed that repeatedly he prayed with the sick till they were restored, he asking unconditionally for the blessing of bodily health, a thing which, he says, later on, he could not have done. Almost always in such cases the petition was granted, yet in some instances not. Once, in his own case, as early as 1829, he had been healed of a bodily infirmity of long standing, and which never returned. Yet this same man of God subsequently suffered from disease which was not in like manner healed, and in more than one case submitted to a costly operation at the hands of a skilful surgeon.
Some will doubtless say that even this man of faith lacked the faith necessary for the healing of his own body; but we must let him speak for himself, and especially as he gives his own view of the gift and the grace of faith. He says that the gift of faith is exercised, whenever we "do or believe a thing where the not doing or not believing would not be sin"; but the grace of faith, "where we do or believe what not to do or believe would be sin"; in one case we have no unequivocal command or promise to guide us, and in the other we have. The gift of faith is not always in exercise, but the grace must be, since it has the definite word of God to rest on, and the absence or even weakness of faith in such circumstances implies sin. There were instances, he adds, in which it pleased the Lord at times to bestow upon him something like the gift of faith so that he could ask unconditionally and expect confidently.
This journal we may now dismiss as a whole, having thus looked at the general features which characterize its many pages. But let it be repeated that to any reader who will for himself carefully examine its contents its perusal will prove a means of grace. To read a little at a time, and follow it with reflection and self-examination, will be found most stimulating to faith, though often most humiliating by reason of the conscious contrast suggested by the reader's unbelief and unfaithfulness. This man lived peculiarly with God and in God, and his senses were exercised to discern good and evil. His conscience became increasingly sensitive and his judgment singularly discriminating, so that he detected fallacies where they escape the common eye, and foresaw dangers which, like hidden rocks ahead, risk damage and, perhaps, destruction to service if not to character. And, therefore, so far is the writer of this memoir from desiring to displace that journal, that he rather seeks to incite many who have not read it to examine it for themselves. It will to such be found to mark a path of close daily walk with God, where, step by step, with circumspect vigilance, conduct and even motive are watched and weighed in God's own balances.
To sum up very briefly the impression made by the close perusal of this whole narrative with the supplementary annual reports, it is simply this: CONFIDENCE IN GOD.
In a little sketch of Beate Paulus, the Frau Pastorin pleads with God in a great crisis not to forsake her, quaintly adding that she was "willing to be the second whom He might forsake," but she was "determined not to be the first."* George Müller believed that, in all ages, there had never yet been one true and trusting believer to whom God had proven false or faithless, and he was perfectly sure that He could be safely trusted who, "if we believe not, yet abideth faithful: He cannot deny Himself."† God has not only spoken, but sworn; His word is confirmed by His oath: because He could swear by no greater He sware by Himself. And all this that we might have a strong consolation; that we might have boldness in venturing upon Him, laying hold and holding fast His promise. Unbelief makes God a liar and, worse still, a perjurer, for it accounts Him as not only false to His word, but to His oath. George Müller believed, and because he believed, prayed; and praying, expected; and expecting, received. Blessed is he that believes, for there shall be a performance of those things which are spoken of the Lord.
* Faith's Miracles, p. 43.
† 2 Timothy ii. 13.
CHAPTER VII
LED OF GOD INTO A NEW SPHERE
IF much hangs and turns upon the choice of the work we are to do and the field where we are to do it, it must not be forgotten how much also depends on the time when it is undertaken, the way in which it is performed, and the associates in the labour. In all these matters the true workman will wait for the Master's beck, glance, or signal, before a step is taken.
We have come now to a new fork in the road where the path ahead begins to be more plain. The future and permanent centre of his life-work is at this point clearly indicated to God's servant by divine leading.
In March, 1832, his friend Mr. Henry Craik left Shaldon for four weeks of labour in Bristol, where Mr. Müller's strong impression was that the Lord had for Mr. Craik some more lasting sphere of work, though as yet it had not dawned upon his mind that he himself was to be a co-worker in that sphere, and to find in that very city the place of his permanent abode and the centre of his life's activities. God again led the blind by a way he knew not. The conviction, however, had grown upon him that the Lord was loosing him from Teignmouth, and, without having in view any other definite field, he felt that his ministry there was drawing to a close; and he inclined to go about again from place to place, seeking especially to bring believers to a fuller trust in God and a deeper sense of His faithfulness, and to a more thorough search into His word. His inclination to such itinerant work was strengthened by the fact that outside of Teignmouth his preaching both gave him much more enjoyment and sense of power, and drew more hearers.
On April 13th a letter from Mr. Craik, inviting Mr. Müller to join in his work at Bristol, made such an impression on his mind that he began prayerfully to consider whether it was not God's call, and whether a field more suited to his gifts was not opening to him. The following Lord's day, preaching on the Lord's coming, he referred to the effect of this blessed hope in impelling God's messenger to bear witness more widely and from place to place, and reminded the brethren that he had refused to bind himself to abide with them that he might at any moment be free to follow the divine leading elsewhere.
On April 20th Mr. Müller left for Bristol. On the journey he was dumb, having no liberty in speaking for Christ or even in giving away tracts, and this led him to reflect. He saw that the so-called 'work of the Lord' had tempted him to substitute action for meditation and communion. He had neglected that still hour' with God which supplies to spiritual life alike its breath and its bread. No lesson is more important for us to learn, yet how slow are we to learn it: that for the lack of habitual seasons set apart for devout meditation upon the word of God and for prayer, nothing else will compensate.
We are prone to think, for example, that converse with Christian brethren, and the general round of Christian activity, especially when we are much busied with preaching the Word and visits to inquiring or needy souls, make up for the loss of aloneness with God in the secret place. We hurry to a public service with but a few minutes of private prayer, allowing precious time to be absorbed in social pleasures, restrained from withdrawing from others by a false delicacy, when to excuse ourselves for needful communion with God and his word would have been perhaps the best witness possible to those whose company was holding us unduly! How often we rush from one public engagement to another without any proper interval for renewing our strength in waiting on the Lord, as though God cared more for the quantity than the quality of our service!
Here