George Muller of Bristol. Arthur T. Pierson
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into whose hands his letter had fallen by "a peculiar providence," and who signed it as "An adoring worshipper of the Saviour Jesus Christ." While led to send the money asked for, the writer added wise words of caution and counsel—words so fitted to George Müller's exact need that he saw plainly the higher Hand that had guided the anonymous writer. In that letter he was urged to "seek by watching and prayer to be delivered from all vanity and self-complacency," to make it his "chief aim to be more and more humble, faithful, and quiet," and not to be of those who "say 'Lord, Lord,' but have Him not deeply in their hearts." He was also reminded that "Christianity consists not in words but in power, and that there must be life in us."
He was deeply moved by this message from God through an unknown party, and the more as it had come, with its enclosure, at the time when he was not only guilty of conduct unbecoming a disciple, but indulging hard thoughts of his heavenly Father. He went out to walk alone, and was so deeply wrought on by God's goodness and his own ingratitude that he knelt behind a hedge, and, though in snow a foot deep, he forgot himself for a half-hour in praise, prayer, and self-surrender.
Yet so deceitful is the human heart that a few weeks later he was in such a backslidden state that, for a time, he was again both careless and prayerless, and one day sought to drown the voice of conscience in the wine-cup. The merciful Father gave not up his child to folly and sin. He who once could have gone to great lengths in dissipation now found a few glasses of wine more than enough; his relish for such pleasures was gone, and so was the power to silence the still small voice of conscience and of the Spirit of God.
Such vacillations in Christian experience were due in part to the lack of holy associations and devout companionships. Every disciple needs help in holy living, and this young believer yearned for that spiritual uplift afforded by sympathetic fellow believers. In vacation times he had found at Gnadau, the Moravian settlement some three miles from his father's residence, such soul refreshment, but Halle itself supplied little help. He went often to church, but seldom heard the Gospel, and in that town of over 30,000, with all its ministers, he found not one enlightened clergyman. When, therefore, he could hear such a preacher as Dr. Tholuck, he would walk ten or fifteen miles to enjoy such a privilege. The meetings continued at Mr. Wagner's house; and on the Lord's day evenings some six or more believing students were wont to gather, and both these assemblies were means of grace. From Easter, 1827, so long as he remained in Halle, this latter meeting was held in his own room, and must rank alongside those little gatherings of the "Holy Club" in Lincoln College, Oxford, which a hundred years before had shaped the Wesleys and Whitefield for their great careers. Before George Müller left Halle the attendance at this weekly meeting in his room had grown to twenty.
These assemblies were throughout very simple and primitive. In addition to prayer, singing, and reading of God's word, one or more brethren exhorted or read extracts from devout books. Here young Müller freely opened his heart to others, and through their counsels and prayers was delivered from many snares.
One lesson, yet to be learned, was that the one fountain of all wisdom and strength is the Holy Scriptures. Many disciples practically prefer religious books to the Book of God. He had indeed found much of the reading with which too many professed believers occupy their minds to be but worthless chaff—such as French and German novels; but as yet he had not formed the habit of reading the word of God daily and systematically as in later life, almost to the exclusion of other books. In his ninety-second year, he said to the writer, that for every page of any other reading he was sure he read ten of the Bible. But, up to that November day in 1825 when he first met a praying band of disciples, he had never to his recollection read one chapter in the Book of books; and for the first four years of his new life he gave to the works of uninspired men practical preference over the Living Oracles.
After a true relish for the Scriptures had been created, he could not understand how he could ever have treated God's Book with such neglect. It seemed obvious that God's having condescended to become an Author, inspiring holy men to write the Scriptures, He would in them impart the most vital truths; His message would cover all matters which concern man's welfare, and therefore, under the double impulse of duty and delight, we should instinctively and habitually turn to the Bible. Moreover, as he read and studied this Book of God, he felt himself admitted to more and more intimate acquaintance with the Author. During the last twenty years of his life he read it carefully through, four or five times annually, with a growing sense of his own rapid increase in the knowledge of God thereby.
Such motives for Bible study it is strange that any true believer should overlook. Ruskin, in writing "Of the King's Treasuries," refers to the universal ambition for 'advancement in life,' which means 'getting into good society.' How many obstacles one finds in securing an introduction to the great and good of this world, and even then in getting access to them, in securing an audience with the kings and queens of human society! Yet there is open to us a society of people of the very first rank who will meet us and converse with us so long as we like, whatever our ignorance, poverty, or low estate—namely, the society of authors; and the key that unlocks their private audience-chamber is their books.
So writes Ruskin, and all this is beautifully true; but how few, even among believers, appreciate the privilege of access to the great Author of the universe through His word! Poor and rich, high and low, ignorant and learned, young and old, all alike are welcomed to the audience-chamber of the King of kings. The most intimate knowledge of God is possible on one condition—that we search His Holy Scriptures, prayerfully and habitually, and translate what we there find, into obedience. Of him who thus meditates on God's law day and night, who looks and continues looking into this perfect law of liberty, the promise is unique, and found in both Testaments: "Whatsoever he doeth shall prosper"; "that man shall be blessed in his deed." (Comp. Psalm i. 3; Joshua i. 8; James i. 25.)
So soon as George Müller found this well-spring of delight and success, he drank habitually at this fountain of living waters. In later life he lamented that, owing to his early neglect of this source of divine wisdom and strength, he remained so long in spiritual infancy, with its ignorance and impotence. So long and so far as his growth in knowledge of God was thus arrested his growth in grace was likewise hindered. His close walk with God began at the point where he learned that such walk is always in the light of that inspired word which is divinely declared to be to the obedient soul "a lamp unto the feet and a light unto the path." He who would keep up intimate converse with the Lord must habitually find in the Scriptures the highway of such companionship. God's aristocracy, His nobility, the princes of His realm, are not the wise, mighty, and high-born of earth, but often the poor, weak, despised of men, who abide in His presence and devoutly commune with Him through His inspired word.
Blessed are they who have thus learned to use the key which gives free access, not only to the King's Treasuries, but to the King Himself!
CHAPTER IV
NEW STEPS AND STAGES OF PREPARATION
PASSION for souls is a divine fire, and in the heart of George Müller that fire now began to burn more brightly, and demanded vent.
In August, 1827, his mind was more definitely than before turned toward mission work. Hearing that the Continental Society of Britain sought a minister for Bucharest, he offered himself through Dr. Tholuck, who, in behalf of the Society, was on the lookout for a suitable candidate. To his great surprise his father gave consent, though Bucharest was more than a thousand miles distant and as truly missionary ground as any other field. After a short visit home he came back to Halle, his face steadfastly set toward his far-off field, and his heart seeking prayerful preparation for expected self-sacrifice and hardship. But God had other plans for His servant, and he never went to Bucharest.
In October following, Hermann Ball, passing through Halle, and being at the little weekly meeting in Müller's room, told him how failing health forbade his continuing his work among Polish Jews; and at once there sprang up in George Müller's mind a strong desire to take his place. Such work doubly attracted him, because it would bring him into close contact with God's chosen but erring people, Israel; and because it would afford opportunity