George
Muller, and the Secret of His Power In 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...
When God
wishes anew to teach His Church a truth that is not being understood
or practiced, 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.
...he was led to the Orphan Home...
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.
...I was enabled to
carry most minute matters to the Lord in prayer.
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.’
God then
began to show me that the word of God alone is our standard of
judgment in spiritual things...
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.
...laying aside commentaries, and almost every other book
and simply reading the word of God and studying it.
‘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.’
...I was willing to carry out into my life whatever I should
find in the Scriptures.
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 7:17) 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” (Matthew 5:39-44).
“Sell that ye have, and give alms” (Luke 12:33). “Owe no
man any thing, but to love one another” (Romans 12:8).
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.
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 7:17 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.’
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.
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 12:33) 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 Romans 8:8, ‘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.’
...the
Orphan Home Work...
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.’
...that
thus the faith of His children may be strengthened.
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.’
...making the total number of the orphans
2,100.
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 2,100.
In all he has received from God, to be spent in His work, during these
fifty years, more than one million pounds sterling.
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.’
God calls us to be
followers of George Muller, even as he is of Christ.
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.
Prayer
and the Word of God
...God’s listening to our voice depends upon
our listening to His voice.
We have
more than once seen that God’s listening to our voice depends upon
our listening to His voice. We
must not only have a special promise to plead, when we make a special
request, but our whole life must be under the supremacy of the word:
the word must be dwelling in us. The testimony of George Muller
on this point is most instructive. He tells us how the discovery
of the true place of the word of God, and the teaching of the Spirit
with it, was the commencement of a new era in his spiritual life.
Of it he writes:—
‘Now the
scriptural way of reasoning would have been: God Himself has
condescended to become 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, and the knowledge of which will lead me to true
happiness; therefore I ought to read again and again this most
precious book, this 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. For I was aware, though I read it but
little, that I knew scarcely anything of it.
...much
prayerful reading
of the word gives not merely more knowledge, but increases the delight
we have in reading it...
But instead of
acting thus and being led by my ignorance of the word of God to study
it more, my difficulty in understanding it, and the little enjoyment I
had in it, made me careless of reading it (for much prayerful reading
of the word gives not merely more knowledge, but increases the delight
we have in 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. In
knowledge, I say; for all true knowledge must be derived, by
the Spirit, from the word.
And as I neglected the word, I was
for nearly four years so ignorant, that I did not clearly know
even the fundamental points of our holy faith. And this
lack of knowledge most sadly kept me back from walking steadily in the
ways of God. For when it pleased the Lord in August 1829 to
bring me really to the Scriptures, my life and walk became very
different. And though ever since that I have very much fallen
short of what I might and ought to be, yet by the grace of God I have
been enabled to live much nearer to Him than before. If any
believers read this who practically prefer other books to the Holy
Scriptures, and who enjoy the writings of men much more than the word
of God, may they be warned by my loss.
...if the reader understands
very little of the word of God, he ought to read it very much; for the
Spirit explains the word by the word.
I shall consider this
book to have been the means of doing much good, should it please the
Lord, through its instrumentality, to lead some of His people no
longer to neglect the Holy Scriptures, but to give them that
preference which they have hitherto bestowed on the writings of men.
‘Before I
leave this subject, I would only add: If the reader understands
very little of the word of God, he ought to read it very much; for the
Spirit explains the word by the word. And if he enjoys the
reading of the word little, that is just the reason why he should read
it much; for the frequent reading of the Scriptures creates a delight
in them, so that the more we read them, the more we desire to do so.
‘Above
all, he should seek to have it settled in his own mind that God alone
by His Spirit can teach him, and that therefore, as God will be
inquired of for blessings, it becomes him to seek God’s blessing
previous to reading, and also whilst reading.
‘He
should have it, moreover, settled in his mind that although the Holy
Spirit is the best and sufficient Teacher, yet that this
Teacher does not always teach immediately when we desire it,
and that therefore we may have to entreat Him again and again for the
explanation of certain passages; but that He will surely teach us at
last, if indeed we are seeking for light prayerfully, patiently, and
with a view to the glory of God.’1
We
find in his journal frequent mention made of his spending two and
three hours in prayer over the word for the feeding of his spiritual
life. As the fruit of this, when he had need of strength and
encouragement in prayer, the individual promises were not to him so
many arguments from a book to be used with God, but living words which
he had heard the Father’s living voice speak to him, and which he
could now bring to the Father in living faith.
...Continued (Concluded) On
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