George Muller of Bristol Part 21

It is most helpful here to add that one of the parties for whom for so many years he unceasingly prayed has recently died in faith, having received the promises and embraced them and confessed Jesus as his Lord.

Just before leaving Bristol with this completed ma.n.u.script of Mr.

Muller's life, I met a lady, a niece of the man referred to, through whom I received a knowledge of these facts. He had, before his departure, given most unequivocal testimony to his faith and hope in the Saviour of sinners.

If George Muller could still speak to us, he would again repeat the warning so frequently found in his journal and reports, that his fellow disciples must not regard him as a _miracle-worker,_ as though his experience were to be accounted so exceptional as to have little application in our ordinary spheres of life and service. With patient repet.i.tion he affirms that in all essentials such an experience is the privilege of all believers. G.o.d calls disciples to various forms of _work,_ but all alike to the same _faith._ To say, therefore, "I am not called to build orphan houses, etc., and have no right to expect answers to my prayers as Mr. Muller did," is wrong and unbelieving. Every child of G.o.d, he maintained, is first to get into the sphere appointed of G.o.d, and therein to exercise full trust, and live by faith upon G.o.d's sure word of promise.

Throughout all these thousands of pages written by his pen, he teaches that every experience of G.o.d's faithfulness is both the reward of past faith and prayer, and the preparation of the servant of G.o.d for larger work and more efficient service and more convincing witness to his Lord.

No man can understand such a work who does not see in it the _supernatural_ power of G.o.d. Without that the enigma defies solution; with that all the mystery is at least an open mystery. He himself felt from first to last that this supernatural factor was the key to the whole work, and without that it would have been even to himself a problem inexplicable. How pathetically we find him often comparing himself and his work for G.o.d to "the Burning Bush in the Wilderness"

which, always aflame and always threatened with apparent destruction, was not consumed, so that not a few turned aside wondering to see this great sight. And why was it not burnt? Because Jehovah of hosts, who was in the Bush, dwelt in the man and in his work: or, as Wesley said with almost his last breath, "Best of all, G.o.d is with us."

This simile of the Burning Bush is the more apt when we consider the _rapid growth of the work._ At first so very small as to seem almost insignificant, and conducted in one small rented house, accommodating thirty orphans, then enlarged until other rented premises became necessary; then one, two, three, four, and even five immense structures being built, until three hundred, seven hundred, eleven hundred and fifty, and finally two thousand and fifty inmates could find shelter within them,--how seldom has the world seen such vast and, at the same time, rapid enlargement! Then look at the outlay! At first a trifling expenditure of perhaps five hundred pounds for the first year of the Scriptural Knowledge Inst.i.tution, and of five hundred pounds for the first twelve month of the orphan work, and in the last year of Mr.

Muller's life a grand total of over twenty-seven thousand five hundred, for all the purposes of the Inst.i.tution.

The cost of the houses built on Ashley Down might have staggered a man of large capital, but this poor man only cried and the Lord helped him.

The first house cost fifteen thousand pounds; the second, over twenty-one thousand; the third, over twenty-three thousand; and the fourth and fifth, from fifty thousand to sixty thousand more--so that the total cost reached about one hundred and fifteen thousand. Besides all this, there was a yearly expenditure which rose as high as twenty-five thousand for the orphans alone, irrespective of those occasional outlays made needful for emergencies, such as improved sanitary precautions, which in one case cost over two thousand pounds.

Here is a burning bush indeed, always in seeming danger of being consumed, yet still standing on Ashley Down, and still preserved because the same presence of Jehovah burns in it. Not a branch of this many-sided work has utterly perished, while the whole bush still challenges unbelievers to turn aside and see the great sight, and take off the shoes from their feet as on holy ground where G.o.d manifests Himself.

Any complete survey of this great life-work must include much that was wholly outside of the Scriptural Knowledge Inst.i.tution; such as that service which Mr. Muller was permitted to render to the church of Christ and the world at large as a preacher, pastor, witness for truth, and author of books and tracts.

His preaching period covered the whole time from 1826 to 1898, the year of his departure, over seventy years; and from 1830, when he went to Teignmouth, his preaching continued, without interruption except from ill health, until his life closed, with an average through the whole period of probably three sermons a week, or over ten thousand for his lifetime. This is probably a low estimate, for during his missionary tours, which covered over two hundred thousand miles and were spread through' seventeen years, he spoke on an average about once a day notwithstanding already advanced age.

His church life was much blessed even in visible and tangible results.

During the first two and a half years of work in Bristol, two hundred and twenty-seven members were added, about half of whom were new converts, and it is probable that, if the whole number brought to the knowledge of Christ by his preaching could now be ascertained, it would be found to aggregate full as many as the average of those years, and would thus reach into the thousands, exclusive of orphans converted on Ashley Down. Then when we take into account the vast numbers addressed and impressed by his addresses, given in all parts of the United Kingdom, on the Continent of Europe, and in America, Asia, and Australia, and the still vaster numbers who have read his Narrative, his books and tracts, or who have in various other ways felt the quickening power of his example and life, we shall get some conception--still, at best, inadequate--of the range and scope of the influence he wielded by his tongue and pen, his labours, and his life. Much of the best influence defies all tabulated statistics and evades all mathematical estimates; it is like the fragrance of the alabaster flask which fills all the house but escapes our grosser senses of sight, hearing, and touch. This part of George Muller's work we cannot summarize: it belongs to a realm where we cannot penetrate. But G.o.d sees, knows, and rewards it.

CHAPTER XXI

THE CHURCH LIFE AND GROWTH

THROUGHOUT Mr. Muller's journal we meet scattered and fragmentary suggestions as to the true conception of Christian teaching and practice, the nature and office of the Christian ministry, the principles which should prevail in church conduct, the mutual relations of believers, and the Spirit's relation to the Body of Christ, to pure wors.h.i.+p, service, and testimony. These hints will be of more value if they are crystallized into unity so as to be seen in their connection with each other.

The founder of the orphan houses began and ended his public career as a preacher, and, for over sixty years, was so closely related to one body of believers that no review of his life can be complete without a somewhat extended reference to the church in Bristol of which he was one of the earliest leaders, and, of all who ministered to it, the longest in service.

His church-work in Bristol began with his advent to that city and ended only with his departure from it for the continuing city and the Father's House. The joint ministry of himself and Mr. Henry Craik has been traced already in the due order of events; but the development of church-life, under this apostolic ministry, furnishes instructive lessons which yield their full teaching only when gathered up and grouped together so as to secure unity, continuity, and completeness of impression.

When Mr. Muller and Mr. Craik began joint work in Bristol, foundations needed to be relaid. The church-life, as they found it, was not on a sufficiently scriptural basis, and they waited on G.o.d for wisdom to adjust it more completely to His word and will. This was the work of time, for it required the instruction of fellow believers so that they might be prepared to cooperate, by recognizing scriptural and spiritual teaching; it required also the creation of that bond of sympathy which inclines the flock to hear and heed the shepherd's voice, and follow a true pastoral leaders.h.i.+p. At the outset of their ministry, these brethren carefully laid down some principles on which their ministry was to be based. On May 23, 1832, they frankly stated, at Gideon Chapel, certain terms on which alone they could take charge of the church: they must be regarded as simply G.o.d's servants to labour among them so long as, and in such way as might be His will, and under no bondage of fixed rules; they desired pew-rents to be done away with, and voluntary offerings subst.i.tuted, etc.

There was already, however, a strong conviction that a new start was in some respects indispensable if the existing church-life was to be thoroughly modelled on a scriptural pattern. These brethren determined to stamp upon the church certain important features such as these: Apostolic simplicity of wors.h.i.+p, evangelical teaching, evangelistic work, separation from the world, systematic giving, and dependence on prayer. They desired to give great prominence to the simple testimony of the Word, to support every department of the work by free-will offerings, to recognize the Holy Spirit as the one presiding and governing Power in all church a.s.semblies, and to secure liberty for all believers in the exercise of spiritual gifts as distributed by that Spirit to all members of the Body of Christ for service. They believed it scriptural to break bread every Lord's day, and to baptize by immersion; and, although this latter has not for many years been a term of communion or of fellows.h.i.+p, believers have always been carefully taught that this is the duty of all disciples.

It has been already seen that in August, 1832, seven persons in all, including these two pastors, met at Bethesda Chapel to unite in fellows.h.i.+p, without any formal basis or bond except that of loyalty to the Word and Spirit of G.o.d. This step was taken in order to start anew, without the hindrance of customs already prevailing, which were felt to be unscriptural and yet were difficult to abolish without discordant feeling; and, from that date on, Bethesda Chapel has been the home of an a.s.sembly of believers who have sought steadfastly to hold fast the New Testament basis of church-life.

Such blessed results are largely due to these beloved colleagues in labour who never withheld their testimony, but were intrepidly courageous and conscientiously faithful in witnessing against whatever they deemed opposed to the Word. Love ruled, but was not confounded with laxity in matters of right and wrong; and, as they saw more clearly what was taught in the Word, they sought to be wholly obedient to the Lord's teaching and leading, and to mould and model every matter, however minute, in every department of duty, private or public, according to the expressed will of G.o.d.

In January, 1834, all teachers who were not believers were dismissed from the Sunday-school; and, in the Dorcas Society, only believing sisters were accepted to make clothes for the dest.i.tute. The reason was that it had been found unwise and unwholesome to mix up or yoke together believers and unbelievers.* Such a.s.sociation proved a barrier to spiritual converse and injurious to both cla.s.ses, fostering in the unbelievers a false security, ensnaring them in a delusive hope that to help in Christian work might somehow atone for rejection of Jesus Christ as a Saviour, or secure favour from G.o.d and an open door into heaven. No doubt all this indiscriminate a.s.sociation of children of G.o.d with children of the world in a "mixed mult.i.tude" is unscriptural.

Unregenerate persons are tempted to think there is some merit at least in mingling with wors.h.i.+ppers and workers, and especially in giving to the support of the gospel and its inst.i.tutions. The devil seeks to persuade such that it is acceptable to G.o.d to conform externally to religious rites, and forms, and take part in outward acts of service and sacrifice, and that He will deal leniently with them, despite their unbelief and disobedience. Mr. Muller and Mr. Craik felt keenly that this danger existed and that even in minor matters there must be a line of separation, for the sake of all involved.

* 2 Cor. vi. 14-18.

When, in 1837, in connection with the congregation at Bethesda, the question was raised--commonly known as that of close communion--whether believers who had not been baptized as such should be received into fellows.h.i.+p, it was submitted likewise to the one test of clear scripture teaching. Some believers were conscientiously opposed to such reception, but the matter was finally and harmoniously settled by "receiving all who love our Lord Jesus into full communion, irrespective of baptism,"

and Mr. Muller, looking back forty-four years later upon this action, bears witness that the decision never became a source of dissension.*

* Appendix L.

In all other church matters, prayer and searching the Word, asking counsel of the Holy Oracles and wisdom from above, were the one resort, and the resolution of all difficulties. When, in the spring of 1838, sundry questions arose somewhat delicate and difficult to adjust, Mr.

Muller and Mr. Craik quietly withdrew from Bristol for two weeks, to give themselves to prayer and meditation, seeking of G.o.d definite direction.

The matters then at issue concerned the scriptural conception, mode of selection and appointment, scope of authority and responsibility, of _the Elders.h.i.+p;_ the proper mode of observance of the _Lord's Supper,_ its frequency, proper subjects, etc. Nothing is ever settled finally until settled rightly, nor settled rightly until settled scripturally. A serious peril confronted the church--not of controversy only, but of separation and schism; and in such circ.u.mstances mere discussion often only fans the embers of strife and ends in hopeless alienation. These spiritually minded pastors followed the apostolic method, referring all matters to the Scriptures as the one rule of faith and practice, and to the Holy Spirit as the presiding Presence in the church of G.o.d; and they purposely retired into seclusion from the strife of tongues and of conflicting human opinion, that they might know the mind of the Lord and act accordingly. The results, as might be foreseen, were clear light from above for themselves, and a united judgment among the brethren; but more than this, G.o.d gave them wisdom so to act, combining the courage of conviction with the meekness and gentleness of Christ, as that all clouds were dispelled and peace restored.*

* Appendix M.

For about eight years, services had been held in both Gideon and Bethesda chapels; but on April 19, 1840, the last of the services conducted by Mr. Muller and Mr. Craik was held at Gideon,--Bethesda, from this time on, becoming the central place of a.s.sembly. The reasons for this step were somewhat as follows:

These joint pastors strongly felt, with some others, that not a few of the believers who a.s.sembled at Gideon Chapel were a hindrance to the clear, positive, and united testimony which should be given both to the church and world; and it was on this account that, after many meetings for prayer and conference, seeking to know G.o.d's mind, it was determined to relinquish Gideon as a place of wors.h.i.+p. The questions involved affected the preservation of the purity and simplicity of apostolic wors.h.i.+p, and so the conformity of church-life to the New Testament pattern. These well-yoked pastors were very jealous for the Lord G.o.d of hosts, that, among the saints to whom they ministered, nothing should find a lodgment which was not in entire accord with scriptural principles, precepts, and practices.

Perhaps it is well here to put on record, even at risk of repet.i.tion, the principles which Mr. Muller and his colleague were wont to enforce as guards or landmarks which should be set up and kept up, in order to exclude those innovations which always bring spiritual declension.

1. Believers should meet, simply as such, without reference to denominational lines, names, or distinctions, as a corrective and preventive of sectarianism.

2. They should steadfastly maintain the Holy Scriptures as the divine rule and standard of doctrine, deportment, and discipline.

3. They should encourage freedom for the exercise of whatever spiritual gifts the Lord might be pleased by His Spirit to bestow for general edification.

4. a.s.semblies on the Lord's day should be primarily for believers, for the breaking of bread, and for wors.h.i.+p; unbelievers sitting promiscuously among saints would either hinder the appearance of meeting for such purposes, or compel a pause between other parts of the service and the Lord's Supper.

5. The pew-rent system should be abolished, as promoting the caste spirit, or at least the outward appearance of a false distinction between the poorer and richer cla.s.ses, especially as pew-holders commonly look on their sittings as private property.

6. All money contributed for pastoral support, church work, and missionary enterprises at home and abroad should be by free-will offerings.

It was because some of these and other like scriptural principles were thought to be endangered or compromised by practices prevailing at Gideon Chapel before Mr. Muller and Mr. Craik took charge, that it seemed best on the whole to relinquish that chapel as a place of wors.h.i.+p. As certain customs there obtaining had existed previously, it seemed to these G.o.dly-minded brethren that it would be likely to cause needless offence and become a root of bitterness should they require what they deemed unscriptural to be renounced; and it seemed the way of love to give up Gideon Chapel after these eight years of labour there, and to invite such as felt called on to separate from every sectarian system, and meet for wors.h.i.+p where free exercise would be afforded for every spiritual gift, and where New Testament methods might be more fully followed, to a.s.semble with other believers at Bethesda, where previous hindering conditions had not existed.

Mr. Muller remained very intimately connected with Bethesda and its various outgrowths, for many years, as the senior pastor, or elder,--though only _primus inter pares,_ i.e., leader among equals. His opinions about the work of the ministry and the conduct of church-life, which did so much to shape the history of these churches, therefore form a necessary part of this sketch of the development of church-life.

It was laid upon his heart frequently to address his brethren in the ministry of the Word and the curacy of souls. Everywhere, throughout the world, he welcomed opportunities for interviews, whether with many or few, upon whom he could impress his own deep convictions as to the vital secrets of effective service in the pulpit and pastorate. Such meetings with brethren in the ministry numbered hundreds and perhaps thousands in the course of his long life, and as his testimony was essentially the same on all occasions, a single utterance may be taken as the type of all. During his American tours, he gave an hour's address which was reported and published, and the substance of which may therefore be given.

First of all he laid great stress upon the _need of conversion._ Until a man is both truly turned unto G.o.d and sure of this change in himself he is not fitted to convert others. The ministry is not a human profession, but a divine vocation. The true preacher is both a _herald_ and a _witness,_ and hence must back up his message by his personal testimony from experience.

But even conversion is not enough: there must be an _intimate knowledge of the Lord Jesus._ One must know the Lord as coming near to himself, and know the joy and strength found in hourly access. However it be done, and at any cost, the minister of Christ must reach this close relations.h.i.+p. It is an absolute necessity to peace and power.

_Growth in happiness and love_ was next made very prominent. It is impossible to set limits to the experience of any believer who casts himself wholly on G.o.d, surrenders himself wholly to G.o.d, and cherishes deep love for His word and holy intimacy with Himself. The first business of every morning should be to secure happiness in G.o.d.

He who is to nourish others must carefully _feed his own soul._ Daily reading and study of the Scriptures, with much prayer, especially in the early morning hours, was strenuously urged. Quietness before G.o.d should be habitually cultivated, calming the mind and freeing it from preoccupation. Continuous reading of the Word, in course, will throw light upon the general teaching of the Word, and reveal G.o.d's thoughts in their variety and connection, and go far to correct erroneous views.

_Holiness_ must be the supreme aim: prompt obedience to all known truth, a single eye in serving G.o.d, and zeal for His glory. Many a life has been more or less a failure because habits of heart well pleasing to G.o.d have been neglected. Nothing is more the crowning grace than the unconscious grace of _humility._ All praise of man robs G.o.d of His own honour. Let us therefore be humble and turn all eyes unto G.o.d.

The _message_ must be gotten from G.o.d, if it is to be with power. "Ask G.o.d for it," said Mr. Muller, "and be not satisfied until the heart is at rest. When the text is obtained ask further guidance in meditating upon it, and keep in constant communion so as to get G.o.d's mind in the matter and His help in delivery. Then, after the work is done, pray much for blessing, as well as in advance." He then told some startling facts as to seed sown many years before, but even now yielding fruit in answer to prayer.

He laid also special emphasis upon _expounding the Scripture._ The word of G.o.d is the staple of all preaching; Christ and nothing else the centre of all true ministry of the Word. Whoever faithfully and constantly preaches Christ will find G.o.d's word not returning to him void. Preach simply. Luther's rule was to speak so that an ignorant maid-servant could understand; if she does, the learned professor certainly will; but it does not hold true that the simple understand all that the wise do.