Mr. Muller records the first bequest as from a dear lad who died in the faith. During his last illness, he had received a gift of some new silver coins; and he asked that this, his only treasure in money, might be sent for the orphans. With pathetic tenderness Mr. Muller adds that this precious little legacy of six shillings sixpence halfpenny, received September 15, 1837, was the first they ever had. Those who estimate all donations by money-worth can little understand how welcome such a bequest was; but to such a man this small donation, bequeathed by one of Christ's little ones, and representing all he possessed, was of inestimable worth.

In May, 1842, a gold watch and chain were accompanied by a brief note, the contents of which suggest the possibilities of service, open to us through the voluntary limitation of artificial or imaginary wants. The note reads thus: "A pilgrim does not want such a watch as this to make him happy; one of an inferior kind will do to show him how swiftly time flies, and how fast he is hastening on to that Canaan where time will be no more: so that it is for you to do with this what it seemeth good to you. It is the last relic of earthly vanity, and, while I am in the body, may I be kept from all idolatry!"

In March, 1884, a contribution reached Mr. Muller from one who had been enabled in a like spirit to increase the amount over all previous gifts by the sale of some jewelry which had been put away in accordance with 1 Peter iii. 3. How much superfluous ornament, worn by disciples, might be blessedly sacrificed for the Lord's sake! The one ornament which is in His sight of great price would shine with far more lustre if it were the only one worn.

Another instance of turning all things to account was seen in the case of a giver who sent a box containing four old crown pieces which had a curious history. They were the wedding-day present of a bridegroom to his bride, who, reluctant to spend her husband's first gift, kept them until she passed them over, as heirlooms, to her four grand-children. They were thus at last put out to usury, after many years of gathering "rust" in hoarded idleness and uselessness. Little did bridegroom or bride foresee how these coins, after more than a hundred years, would come forth from their hiding-place to be put to the Lord's uses. Few people have ever calculated how much is lost to every good cause by the simple withdrawal of money from circulation. Those four crown pieces had they been carefully invested, so as to double in value, by compound interest, every ten years, would have increased to one thousand pounds during the years they had lain idle!

One gift was sent in, as an offering to the Lord, instead of being used to purchase an engagement-ring by two believers who desired their lives to be united by that highest bond, the mutual love of the Lord who spared not His own blood for them.

At another time, a box came containing a new satin jacket, newly bought, but sacrificed as a snare to pride. Its surrender marked an epoch, for henceforth the owner determined to spend in dress only what is needful, and not waste the Lord's money on costly apparel. Enlightened believers look on all things as inalienably God's, and, even in the voluntary diversion of money into sacred rather than selfish channels, still remember that they give to Him only what is His own! "The little child feels proud that he can drop the money into the box after the parent has supplied the means, and told him to do so; and so God's children are sometimes tempted to think that they are giving of their own, and to be proud over their gifts, forgetting the divine Father who both gives us all we have and bids us give all back to Him."

A gift of two thousand pounds on January 29,1872, was accompanied by a letter confessing that the possession of property had given the writer much trouble of mind, and it had been disposed of from a conviction that the Lord "saw it not good" for him to hold so much and therefore allowed its possession to be a curse rather than a blessing. Fondness for possessions always entails curse, and external riches thus become a source of internal poverty. It is doubtful whether any child of God ever yet hoarded wealth without losing in spiritual attainment and enjoyment. Greed is one of the lowest and most destructive of vices and turns a man into the likeness of the coin he worships, making him hard, cold, metallic, and unsympathetic, so that, as has been quaintly said, he drops into his coffin "with a chink."

God estimates what we give by what we keep, for it is possible to bestow large sums and yet reserve so much larger amounts that no self-denial is possible. Such giving to the Lord costs us nothing.

In 1853, a brother in the Lord took out of his pocket a roll of bank-notes, amounting to one hundred and ten pounds, and put it into Mr. Muller's hand, it being more than one half of his entire worldly estate. Such giving is an illustration of self-sacrifice on a large scale, and brings corresponding blessing.

The motives prompting gifts were often unusually suggestive. In October, 1857, a donation came from a Christian merchant who, having sustained a heavy pecuniary loss, wished to sanctify his loss by a gift to the Lord's work. Shortly after, another offering was handed in by a young man in thankful remembrance that twenty-five years before Mr. Muller had prayed over him, as a child, that God would convert him. Yet another gift, of thirty-five hundred pounds, came to him in 1858, with a letter stating that the giver had further purposed to give to the orphan work the chief preference in his will, but had now seen it to be far better to act as his own executor and give the whole amount while he lived. Immense advantage would accrue, both to givers and to the causes they purpose to promote, were this principle generally adopted! There is "many a slip betwixt the cup" of the legator and "the lip" of the legatee. Even a wrong wording of a will has often forfeited or defeated the intent of a legacy. Mr. Muller had to warn intending donors that nothing that was reckoned as real estate was available for legacies for charitable institutions, nor even money lent on real estate or in any other way derived therefrom. These conditions no longer exist, but they illustrate the ease with which a will may often be made void, and the design of a bequest be defeated.

Many donors were led to send thank-offerings for avoided or averted calamities: as, for example, for a sick horse, given up by the veterinary surgeon as lost, but which recovered in answer to prayer. Another donor, who broke his left arm, sends grateful acknowledgment to God that it was not the right arm, or some more vital part like the head or neck.

The offerings were doubly precious because of the unwearied faithfulness of God who manifestly prompted them, and who kept speaking to the hearts of thousands, leading them to give so abundantly and constantly that no want was unsupplied. In 1859, so great were the outlays of the work that if day by day, during the whole three hundred and sixty-five, fifty pounds had been received, the income would not have been more than enough. Yet in a surprising variety and number of ways, and from persons and places no less numerous and various, donations came in. Not one of twenty givers was personally known to Mr. Muller, and no one of all contributors had ever been asked for a gift, and yet, up to November, 1858, over six hundred thousand pounds had already been received, and in amounts varying from eighty-one hundred pounds down to a single farthing.

Unique circumstances connected with some donations made them remarkable. While resting at Ilfracombe, in September, 1865, a gentleman gave to Mr. Muller a sum of money, at the same time narrating the facts which led to the gift. He was a hard-working business man, wont to doubt the reality of spiritual things, and strongly questioned the truth of the narrative of answered prayers which he had read from Mr. Muller's pen. But, in view of the simple straightforward story, he could not rest in his doubts, and at last proposed to himself a test as to whether or not God was indeed with Mr. Muller, as he declared. He wished to buy a certain property if rated at a reasonable valuation; and he determined, if he should secure it at the low price which he set for himself, he would give to him one hundred pounds. He authorized a bid to be put in, in his behalf, but, curious to get the earliest information as to the success of his venture, he went himself to the place of sale, and was surprised to find the property actually knocked off to him at his own price. Astonished at what he regarded as a proof that God was really working with Mr. Muller and for him, he made up his mind to go in person and pay over the sum of money to him, and so make his acquaintance and see the man whose prayers God answered. Not finding him at Bristol, he had followed him to Ilfracombe.

Having heard his story, and having learned that he was from a certain locality, Mr. Muller remarked upon the frequent proofs of God's strange way of working on the minds of parties wholly unknown to him and leading them to send in gifts; and he added: "I had a letter from a lawyer in your very neighbourhood, shortly since, asking for the proper form for a bequest, as a client of his, not named, wished to leave one thousand pounds to the orphan work." It proved that the man with whom he was then talking was this nameless client, who, being convinced that his doubts were wrong, had decided to provide for this legacy.

In August, 1884, a Christian brother from the United States called to see Mr. Muller. He informed him how greatly he had been blessed of God through reading his published testimony to God's faithfulness; and that having, through his sister's death, come into the possession of some property, he had come across the sea, that he might see the orphan houses and know their founder, for himself, and hand over to him for the Lord's work the entire bequest of about seven hundred pounds.

Only seventeen days later, a letter accompanying a donation gave further joy to Mr. Muller's heart. It was from the husband of one of the orphans who, in her seventeenth year, had left the institution, and to whom Mr. Muller himself, on her departure, had given the first two volumes of the Reports. Her husband had read them with more spiritual profit than any volume except the Book of books, and had found his faith much strengthened. Being a lay preacher in the Methodist Free Church, the blessed impulses thus imparted to himself were used of God to inspire a like self-surrender in the class under his care.

These are a few examples of the countless encouragements that led Mr. Muller, as he reviewed them, to praise God unceasingly.

A Christian physician enclosed ten pounds in a letter, telling how first he tried a religion of mere duty and failed; then, after a severe illness, learned a religion of love, apprehending the love of God to himself in Christ and so learning how to love others. In his days of darkness he had been a great lover of flowers and had put up several plant-houses; flower-culture was his hobby, and a fine collection of rare plants, his pride. He took down and sold one of these conservatories and sent the proceeds as "the price of an idol, cast down by God's power." Another giver enclosed a like amount from the sale of unnecessary books and pictures; and a poor man his half-crown, "the fruit of a little tree in his garden."

A poor woman, who had devoted the progeny of a pet rabbit to the orphan work, when the young became fit for sale changed her mind and "kept back a part of the price"; that part, however, two rabbits, she found dead on the day when they were to be sold.

In July, 1877, ten pounds from an anonymous source were accompanied by a letter which conveys another instructive lesson. Years before, the writer had resolved before God to discontinue a doubtful habit, and send the cost of his indulgence to the Institution. The vow, made in time of trouble, was unpaid until God brought the sin to remembrance by a new trouble, and by a special message from the Word: "Grieve not the Spirit of God." The victory was then given over the habit, and, the practice having annually cost about twenty-six shillings, the full amount was sent to cover the period during which the solemn covenant had not been kept, with the promise of further gifts in redemption of the same promise to the Lord. This instance conveys more than one lesson. It reminds us of the costliness of much of our self-indulgence. Sir Michael Hicks-Beach, in submitting the Budget for 1897, remarked that what is annually wasted in the unsmoked remnants of cigars and cigarettes in Britain is estimated at a million and a quarter pounds—the equivalent of all that is annually spent on foreign missions by British Christians. And many forms of self-gratification, in no way contributing to either health or profit, would, if what they cost were dedicated to the Lord, make His treasuries overflow. Again, this incident reminds us of the many vows, made in time of trouble, which have no payment in time of relief. Many sorrows come back, like clouds that return after the rain, to remind of broken pledges and unfulfilled obligations, whereby we have grieved the Holy Spirit of God. "Pay that which thou hast vowed; for God hath no pleasure in fools." And again we are here taught how a sensitive and enlightened conscience will make restitution to God as well as to man; and that past unfaithfulness to a solemn covenant cannot be made good merely by keeping to its terms for the future. No honest man dishonours a past debt, or compromises with his integrity by simply beginning anew and paying as he goes. Reformation takes a retrospective glance and begins in restitution and reparation for all previous wrongs and unfaithfulness. It is one of the worst evils of our day that even disciples are so ready to bury the financial and moral debts of their past life in the grave of a too-easy oblivion.

One donor, formerly living in Tunbridge Wells, followed a principle of giving, the reverse of the worldly way. As his own family increased, instead of decreasing his gifts, he gave, for each child given to him of God, the average cost of maintaining one orphan, until, having seven children, he was supporting seven orphans.

An anonymous giver wrote: "It was my idea that when a man had sufficient for his own wants, he ought then to supply the wants of others, and consequently I never had sufficient. I now clearly see that God expects us to give of what we have and not of what we have not, and to leave the rest to Him. I therefore give in faith and love, knowing that if I first seek the kingdom of God and His righteousness, all other things will be added unto me."

Another sends five pounds in fulfillment of a secret promise that, if he succeeded in passing competitive examination for civil service, he would make a thank-offering. And he adds that Satan had repeatedly tried to persuade him that he could not afford it yet, and could send it better in a little while. Many others have heard the same subtle suggestion from the same master of wiles and father of lies. Postponement in giving is usually its practical abandonment, for the habit of procrastination grows with insensibly rapid development.

Habitual givers generally witnessed to the conscious blessedness of systematic giving. Many who began by giving a tenth, and perhaps in a legal spirit, felt constrained, by the growing joy of imparting, to increase, not the amount only, but the proportion, to a fifth, a fourth, a third, and even a half of their profits. Some wholly reversed the law of appropriation with which they began; for at first they gave a tithe to the Lord's uses, reserving nine tenths, whereas later on they appropriated nine tenths to the Lord's uses, and reserved for themselves only a tithe. Those who learn the deep meaning of our Lord's words, "It is more blessed to give than to receive," find such joy in holding all things at His disposal that even personal expenditures are subjected to the scrutiny of conscience and love, lest anything be wasted in extravagance or careless self-indulgence. Frances Ridley Havergal in her later years felt herself and all she possessed to be so fully and joyfully given up to God, that she never went into a shop to spend a shilling without asking herself whether it would be for God's glory.

Gifts were valued by Mr. Muller only so far as they were the Lord's money, procured by lawful means and given in the Lord's own way. To the last his course was therefore most conscientious in the caution with which he accepted offerings even in times of sorest extremity.

In October, 1842, he felt led to offer aid to a sister who seemed in great distress and destitution, offering to share with her, if need be, even his house and purse.

This offer drew out the acknowledgment that she had some five hundred pounds of her own; and her conversation revealed that this money was held as a provision against possible future want, and that she was leaning upon that instead of upon God. Mr. Muller said but little to her, but after her withdrawal he besought the Lord to make so real to her the exhaustless riches she possessed in Christ, and her own heavenly calling, that she might be constrained to lay down at His feet the whole sum which was thus a snare to her faith and an idol to her love. Not a word spoken or written passed between him and her on the subject, nor did he even see her; his express desire being that if any such step were to be taken by her, it might result from no human influence or persuasion, lest her subsequent regret might prove both a damage to herself and a dishonour to her Master.

For nearly four weeks, however, he poured out his heart to God for her deliverance from greed. Then she again sought an interview and told him how she had been day by day seeking to learn the will of God as to this hoarded sum, and had been led to a clear conviction that it should be laid entire upon His altar. Thus the goodly sum of five hundred pounds was within so easy reach, at a time of very great need, that a word from Mr. Muller would secure it. Instead of saying that word, he exhorted her to make no such disposition of the money at that time, but to count the cost; to do nothing rashly lest she should repent it, but wait at least a fortnight more before reaching a final decision. His correspondence with this sister may be found fully spread out in his journal,* and is a model of devout carefulness lest he should snatch at a gift that might be prompted by wrong motives or given with an unprepared heart. When finally given, unexpected hindrances arose affecting her actual possession and transfer, so that more than a third of a year elapsed before it was received; but meanwhile there was on his part neither impatience nor distrust, nor did he even communicate further with her. To the glory of God let it be added that she afterward bore cheerful witness that never for one moment did she regret giving the whole sum to His service, and thus transferring her trust from the money to the Master.

* Narrative, I. 487 et seq.

In August, 1853, a poor widow of sixty, who had sold the little house which constituted her whole property, put into an orphan-house box elsewhere, for Mr. Muller, the entire proceeds, ninety pounds. Those who conveyed it to Mr. Muller, knowing the circumstances, urged her to retain at least a part of this sum, and prevailed on her to keep five pounds and sent on the other eighty-five. Mr. Muller, learning the facts, and fearing lest the gift might result from a sudden impulse to be afterward regretted, offered to pay her travelling expenses that he might have an interview with her. He found her mind had been quite made up for ten years before the house was sold that such disposition should be made of the proceeds. But he was the more reluctant to accept the gift lest, as she had already been prevailed on to take back five pounds of the original donation, she might wish she had reserved more; and only after much urgency had failed to persuade her to reconsider the step would he accept it. Even then, however, lest he should be evil spoken of in the matter, he declined to receive any part of the gift for personal uses.

In October, 1867, a small sum was sent in by one who had years before taken it from another, and who desired thus to make restitution, believing that the Christian believer from whom it was taken would approve of this method of restoring it. Mr. Muller promptly returned it, irrespective of amount, that restitution might be made directly to the party who had been robbed or wronged, claiming that such party should first receive it and then dispose of it as might seem fit. As it did not belong to him who took it, it was not his to give even in another's behalf.

During a season of great straits Mr. Muller received a sealed parcel containing money. He knew from whom it came, and that the donor was a woman not only involved in debt, but frequently asked by creditors for their lawful dues in vain. It was therefore clear that it was not her money, and therefore not hers to give; and without even opening the paper wrapper he returned it to the sender—and this at a time when there was not in hand enough to meet the expenses of that very day. In June, 1838, a stranger, who confessed to an act of fraud, wished through Mr. Muller to make restitution, with interest; and, instead of sending the money by post, Mr. Muller took pains to transmit it by bank orders, which thus enabled him, in case of need, to prove his fidelity in acting as a medium of transmission—an instance of the often-quoted maxim that it is the honest man who is most careful to provide things honest in the sight of all men.

Money sent as proceeds of a musical entertainment held for the benefit of the orphans in the south of Devon was politely returned, Mr. Muller had no doubt of the kind intention of those who set this scheme on foot, but he felt that money for the work of God should not be obtained in this manner, and he desired only money provided in God's way.

Friends who asked that they might know whether their gifts had come at a particularly opportune time were referred to the next Report for answer. To acknowledge that the help came very seasonably would be an indirect revelation of need, and might be construed into an indirect appeal for more aid—as help that was peculiarly timely would soon be exhausted. And so this man of God consistently avoided any such disclosure of an exigency, lest his chief object should be hindered, namely, "to show how blessed it is to deal with God alone, and to trust Him in the darkest moments." And though the need was continual, and one demand was no sooner met than another arose, he did not find this a trying life nor did he ever tire of it.

As early as May, 1846, a letter from a brother contained the following paragraph:

"With regard to property, I do not see my way clearly. I trust it is all indeed at the disposal of the Lord; and, if you would let me know of any need of it in His service, any sum under two hundred pounds shall be at your disposal at about a week's notice."

The need at that time was great. How easy and natural to write back that the orphan work was then in want of help, and that, as Mr. Muller was just going away from Bristol for rest, it would be a special comfort if his correspondent would send on, say a hundred and ninety pounds or so! But to deal with the Lord alone in the whole matter seemed so indispensable, both for the strengthening of his own faith and for the effectiveness of his testimony to the church and the world, that at once this temptation was seen to be a snare, and he replied that only to the Lord could the need of any part of the work be confided.

Money to be laid up as a fund for his old age or possible seasons of illness or family emergencies was always declined. Such a donation of one hundred pounds was received October 12, 1856, with a note so considerate and Christian that the subtle temptation to lay up for himself treasures on earth would have triumphed but for a heart fixed immovably in the determination that there should be no dependence upon any such human provision. He had settled the matter beyond raising the question again, that he would live from day to day upon the Lord's bounty, and would make but one investment, namely, using whatever means God gave, to supply the necessities of the poor, depending on God richly to repay him in the hour of his own need, according to the promise:

"He that hath pity upon the poor lendeth unto the Lord; And that which he hath given will He pay him again." Proverbs xix. 17.

God so owned, at once, this disposition on Mr. Muller's part that his courteous letter, declining the gift for himself, led the donor not only to ask him to use the hundred pounds for the orphan work, but to add to this sum a further gift of two hundred pounds more.

CHAPTER XXIII

GOD'S WITNESS TO THE WORK

THE eleventh chapter of Hebrews—that "Westminster Abbey" where Old Testament saints have a memorial before God—gives a hint of a peculiar reward which faith enjoys, even in this life, as an earnest and foretaste of its final recompense.

By faith "the elders obtained a good report," that is, they had witness borne to them by God in return for witness borne to Him. All the marked examples of faith here recorded show this twofold testimony. Abel testified to his faith in God's Atoning Lamb, and God testified to his gifts. Enoch witnessed to the unseen God by his holy walk with Him, and He testified to Enoch, by his translation, and even before it, that he pleased God. Noah's faith bore witness to God's word, by building the ark and preaching righteousness, and God bore witness to him by bringing a flood upon a world of the ungodly and saving him and his family in the ark.

George Muller's life was one long witness to the prayer-hearing God; and, throughout, God bore him witness that his prayers were heard and his work accepted. The pages of his journal are full of striking examples of this witness—the earnest or foretaste of the fuller recompense of reward reserved for the Lord's coming.

Compensations for renunciations, and rewards for service, do not all wait for the judgment-seat of Christ, but, as some men's sins are open beforehand, going before to judgment, so the seed sown for God yields a harvest that is 'open beforehand' to joyful recognition. Divine love graciously and richly acknowledged these many years of self-forgetful devotion to Him and His needy ones, by large and unexpected tokens of blessing. Toils and trials, tears and prayers, were not in vain even this side of the Hereafter.

For illustrations of this we naturally turn first of all to the orphan work. Ten thousand motherless and fatherless children had found a home and tender parental care in the institution founded by George Muller, and were there fed, clad, and taught, before he was called up higher. His efforts to improve their state physically, morally, and spiritually were so manifestly owned of God that he felt his compensation to be both constant and abundant, and his journal, from time to time, glows with his fervent thanksgivings.

This orphan work would amply repay all its cost during two thirds of a century, should only its temporal benefits be reckoned. Experience proved that, with God's blessing, one half of the lives sacrificed among the children of poverty would be saved by better conditions of body—such as regularity and cleanliness of habits, good food, pure air, proper clothing, and wholesome exercise. At least two thirds, if not three fourths, of the parents whose offspring have found a shelter on Ashley Down had died of consumption and kindred diseases; and hence the children had been largely tainted with a like tendency. And yet, all through the history of this orphan work, there has been such care of proper sanitary conditions that there has been singular freedom from all sorts of ailments, and especially epidemic diseases; and when scarlet fever, measles, and such diseases have found entrance, the cases of sickness have been comparatively few and mild, and the usual percentage of deaths exceedingly small.

This is not the only department of training in which the recompense has been abundant. Ignorance is everywhere the usual handmaid of poverty, and there has been very careful effort to secure proper mental culture. With what success the education of these orphans has been looked after will sufficiently appear from the reports of the school inspector. From year to year these pupils have been examined in reading, writing, arithmetic, Scripture, dictation, geography, history, grammar, composition, and singing; and Mr. Horne reported in 1885 an average per cent of all marks as high as 91.1, and even this was surpassed the next year when it was 94, and, two years later, when it was 96.1.

But in the moral and spiritual welfare of these orphans, which has been primarily sought, the richest recompense has been enjoyed. The one main aim of Mr. Muller and his whole staff of helpers, from first to last, has been to save these children—to bring them up in the nurture and admonition of the Lord. The hindrances were many and formidable. If the hereditary taint of disease is to be dreaded, what of the awful legacy of sin and crime! Many of these little ones had no proper bringing up till they entered the orphan houses; and not a few had been trained indeed, but only in Satan's schools of drink and lust. And yet, notwithstanding all these drawbacks, Mr. Muller records, with devout thankfulness, that "the Lord had constrained them, on the whole, to behave exceedingly well, so much so as to attract the attention of observers." Better still, large numbers have, throughout the whole history of this work, given signs of a really regenerate state, and have afterwards maintained a consistent character and conduct, and in some cases have borne singular witness to the grace of God, both by their complete transformation and by their influence for good.

In August, 1858, an orphan girl, Martha Pinnell, who had been for over twelve years under Mr. Muller's care, and for more than five years ill with consumption, fell asleep in Jesus. Before her death, she had, for two and a half years, known the Lord, and the change in her character and conduct had been remarkable. From an exceedingly disobedient and troublesome child with a pernicious influence, she had become both very docile and humble and most influential for good. In her unregenerate days she had declared that, if she should ever be converted, she would be "a thorough Christian," and so it proved. Her happiness in God, her study of His word, her deep knowledge of the Lord Jesus, her earnest passion for souls, seemed almost incredible in one so young and so recently turned to God. And Mr. Muller has preserved in the pages of his Journal four of the precious letters written by her to other inmates of the orphan houses.*

* Narrative, III. 253-257.

At times, and frequently, extensive revivals have been known among them when scores and hundreds have found the Lord. The year ending May 26, 1858 was especially notable for the unprecedented greatness and rapidity of the work which the Spirit of God had wrought, in such conversions. Within a few days and without any special apparent cause except the very peaceful death of a Christian orphan, Caroline Bailey, more than fifty of the one hundred and forty girls in Orphan House No. 1 were under conviction of sin, and the work spread into the other departments, till about sixty were shortly exercising faith. In July, 1859, again, in a school of one hundred and twenty girls more than half were brought under deep spiritual concern; and, after a year had passed, shewed the grace of continuance in a new life. In January and February, 1860, another mighty wave of Holy Spirit power swept over the institution. It began among little girls, from six to nine years old, then extended to the older girls, and then to the boys, until, inside of ten days, above two hundred were inquiring and in many instances found immediate peace. The young converts at once asked to hold prayer meetings among themselves, and were permitted; and not only so, but many began to labour and pray for others, and, out of the seven hundred orphans then in charge, some two hundred and sixty were shortly regarded as either converted or in a most hopeful state.

Again, in 1872, on the first day of the week of prayer, the Holy Spirit so moved that, without any unusual occasion for deep seriousness, hundreds were, during that season, hopefully converted. Constant prayer for their souls made the orphan homes a hallowed place, and by August 1st, it was believed, after careful investigation, that seven hundred and twenty-nine might be safely counted as being disciples of Christ, the number of believing orphans being thus far in excess of any previous period. A series of such blessings have, down to this date, crowned the sincere endeavours of all who have charge of these children, to lead them to seek first the kingdom of God and His righteousness.

By far the majority of orphans sent out for service or apprenticeship, had for some time before known the Lord; and even of those who left the Institution unconverted, the after-history of many showed that the training there received had made impossible continuance in a life of sin.

Thus, precious harvests of this seed-sowing, gathered in subsequent years, have shown that God was not unrighteous to forget this work of faith, and labour of love, and patience of hope.

In April, 1874, a letter from a former inmate of the orphanage enclosed a thank offering for the excellent Bible-teaching there received which had borne fruit years after. So carefully had she been instructed in the way of salvation that, while yet herself unrenewed, she had been God's instrument of leading to Christ a fellow servant who had long been seeking peace, and so, became, like a sign-board on the road, the means of directing another to the true path, by simply telling her what she had been taught, though not then following the path herself.

Another orphan wrote, in 1876, that often, when tempted to indulge the sin of unbelief, the thought of that six years' sojourn in Ashley Down came across the mind like a gleam of sunshine. It was remembered how the clothes there worn, the food eaten, the bed slept on, and the very walls around, were the visible answers to believing prayer, and the recollection of all these things proved a potent prescription and remedy for the doubts and waverings of the child of God, a shield against the fiery darts of satanic suggestion.

During the thirty years between 1865 and 1895, two thousand five hundred and sixty-six orphans were known to have left the institution as believers, an average of eighty-five every year; and, at the close of this thirty years, nearly six hundred were yet in the homes on Ashley Down who had given credible evidence of a regenerate state.

Mr. Muller was permitted to know that not only had these orphans been blessed in health, educated in mind, converted to God, and made useful Christian citizens, but many of them had become fathers or mothers of Christian households. One representative instance may be cited. A man and a woman who had formerly been among these orphans became husband and wife, and they have had eight children, all earnest disciples, one of whom went as a foreign missionary to Africa.

From the first, God set His seal upon this religious training in the orphan houses. The first two children received into No. 1 both became true believers and zealous workers: one, a Congregational deacon, who, in a benighted neighbourhood, acted the part of a lay preacher; and the other, a laborious and successful clergyman in the Church of England, and both largely used of God in soul-winning. Could the full history be written of all who have gone forth from these orphan homes, what a volume of testimony would be furnished, since these are but a few scattered examples of the conspicuously useful service to which God has called those whose after-career can be traced!

In his long and extensive missionary tours, Mr. Muller was permitted to see, gather, and partake of many widely scattered fruits of his work on Ashley Down. When preaching in Brooklyn, N. Y., in September, 1877, he learned that in Philadelphia a legacy of a thousand pounds was waiting for him, the proceeds of a life-insurance, which the testator had willed to the work, and in city after city he had the joy of meeting scores of orphans brought up under his care.

He minutely records the remarkable usefulness of a Mr. Wilkinson, who, up to the age of fourteen and a half years, had been taught at the orphanage. Twenty years had elapsed since Mr. Muller had seen him, when, in 1878, he met him in Calvary Church, San Francisco, six thousand five hundred miles from Bristol. He found him holding fast his faith in the Lord Jesus, a happy and consistent Christian. He further heard most inspiring accounts of this man's singular service during the Civil War in America. Being on the gunboat Louisiana, he had there been the leading spirit and recognized head of a little Bethel church among his fellow seamen, who were by him led so to engage in the service of Christ as to exhibit a devotion that, without a trace of fanatical enthusiasm, was full of holy zeal and joy. Their whole conversation was of God. It further transpired that, months previous, when the cloud of impending battle overhung the ship's company, he and one of his comrades had met for prayer in the 'chain-locker'; and thus began a series of most remarkable meetings which, without one night's interruption, lasted for some twenty months. Wilkinson alone among the whole company had any previous knowledge of the word of God, and he became not only the leader of the movement, but the chief interpreter of the Scriptures as they met to read the Book of God and exchange views upon it. Nor was he satisfied to do thus much with his comrades daily, but at another stated hour he, with some chosen helpers, gathered the coloured sailors of the ship to teach them reading, writing, etc.

A member of the Christian Commission, Mr. J. E. Hammond, who gave these facts publicity, and who was intimately acquainted with Mr. Wilkinson and his work on shipboard, said that he seemed to be a direct "product of Mr. Muller's faith, his calm confidence in God, the method in his whole manner of life, the persistence of purpose, and the quiet spiritual power," which so characterized the founder of the Bristol orphanage, being eminently reproduced in this young man who had been trained under his influence. When in a sail-loft ashore, he was compelled for two weeks to listen to the lewd and profane talk of two associates detailed with him for a certain work. For the most part he took refuge in silence; but his manner of conduct, and one sentence which dropped from his lips, brought both those rough and wicked sailors to the Saviour he loved, one of whom in three months read the word of God from Genesis to Revelation.

Mr. Muller went nowhere without meeting converted orphans or hearing of their work, even in the far-off corners of the earth. Sometimes in great cities ten or fifteen would be waiting at the close of an address to shake the hand of their "father," and tell him of their debt of gratitude and love. He found them in every conceivable sphere of service, many of them having households in which the principles taught in the orphan homes were dominant, and engaged in the learned professions as well as humbler walks of life.

God gave His servant also the sweet compensation of seeing great blessing attending the day-schools supported by the Scriptural Knowledge Institution.

The master of the school at Clayhidon, for instance, wrote of a poor lad, a pupil in the day-school, prostrate with rheumatic fever, in a wretched home and surrounded by bitter opposers of the truth. Wasted to a skeleton, and in deep anxiety about his own soul, he was pointed to Him who says, "Come unto Me,... and I will give you rest." While yet this conversation was going on, as though suddenly he had entered into a new world, this emaciated boy began to repeat texts such as "Suffer the little children to come unto me," and burst out singing:

"Jesus loves me, this I know, For the Bible tells me so."

He seemed transported with ecstasy, and recited text after text and hymn after hymn, learned at that school. No marvel is it if that schoolmaster felt a joy, akin to the angels, in this one proof that his labour in the Lord was not in vain. Such examples might be indefinitely multiplied, but this handful of first-fruits of a harvest may indicate the character of the whole crop.

Letters were constantly received from missionary labourers in various parts of the world who were helped by the gifts of the Scriptural Knowledge Institution. The testimony from this source alone would fill a good-sized volume, and therefore its incorporation into this memoir would be impracticable. Those who would see what grand encouragement came to Mr. Muller from fields of labour where he was only represented by others, whom his gift's aided, should read the annual reports. A few examples may be given of the blessed results of such wide scattering of the seed of the kingdom, as specimens of thousands.

Mr. Albert Fenn, who was labouring in Madrid, wrote of a civil guard who, because of his bold witness for Christ and renunciation of the Romish confessional, was sent from place to place and most cruelly treated, and threatened with banishment to a penal settlement. Again he writes of a convert from Borne who, for trying to establish a small meeting, was summoned before the governor.

"Who pays you for this?" "No one." "What do you gain by it?" "Nothing." "How do you live?" "I work with my hands in a mine." "Why do you hold meetings?" "Because God has blessed my soul, and I wish others to be blessed." "You? you were made a miserable day-labourer; I prohibit the meetings." "I yield to force," was the calm reply, "but as long as I have a mouth to speak I shall speak for Christ." How like those primitive disciples who boldly faced the rulers at Jerusalem, and, being forbidden to speak in Jesus' name, firmly answered: "We ought to obey God rather than men. Whether it be right in the sight of God to hearken unto you more than unto God judge ye: for we cannot but speak the things which we have seen and heard."

A missionary labourer writes from India, of three Brahman priests and scores of Santhals and Hindus, sitting down with four Europeans to keep the supper of the Lord—all fruits of his ministry. Within a twelvemonth, sixty-two men and women, including head men of villages, and four Brahman women, wives of priests and of head men, were baptized, representing twenty-three villages in which the gospel had been preached. At one time more than one hundred persons were awakened in one mission in Spain; and such harvests as these were not infrequent in various fields to which the founder of the orphan work had the joy of sending aid.

In 1885, a scholar of one of the schools at Carrara, Italy, was confronted by a priest. "In the Bible," said he, "you do not find the commandments of the church." "No, sir," said the child, "for it is not for the church of God to command, but to obey." "Tell me, then," said the priest, "these commandments of God." "Yes, sir," replied the child; "I am the Lord thy God. Thou shalt have no other God before me. Neither shalt thou make any graven image." "Stop! stop!" cried the priest, "I do not understand it so." "But so," quietly replied the child, "it is written in God's word." This simple incident may illustrate both the character of the teaching given in the schools, and the character often developed in those who were taught.

Out of the many pages of Mr. Muller's journal, probably about one-fifth are occupied wholly with extracts from letters like these from missionaries, teachers, and helpers, which kept him informed of the progress of the Lord's work at home and in many lands where the labourers were by him enabled to continue their service. Bible-carriages, open-air services, Christian schools, tract distribution, and various other forms of holy labour for the benighted souls near and far, formed part of the many-branching tree of life that was planted on Ashley Down.

Another of the main encouragements and rewards which Mr. Muller enjoyed in this life was the knowledge that his example had emboldened other believers to attempt like work for God, on like principles. This he himself regarded as the greatest blessing resulting from his life-work, that hundreds of thousands of children of God had been led in various parts of the world to trust in God in all simplicity; and when such trust found expression in similar service to orphans, it seemed the consummation of his hopes, for the work was thus proven to have its seed in itself after its kind, a self-propagating life, which doubly demonstrated it to be a tree of the Lord's own planting, that He might be glorified.

In December, 1876, Mr. Muller learned, for instance, that a Christian evangelist, simply through reading about the orphan work in Bristol, had it laid on his heart to care about orphans, and encouraged by Mr. Muller's example, solely in dependence on the Lord, had begun in 1863 with three orphans at Nimwegen in Holland, and had at that date, only fourteen years after, over four hundred and fifty in the institution. It pleased the Lord that he and Mrs. Muller should, with their own eyes, see this institution, and he says that in "almost numberless instances" the Lord permitted him to know of similar fruits of his work.

At his first visit to Tokyo, Japan, he gave an account of it, and as the result, Mr. Ishii, a native Christian Japanese, started an orphanage upon a similar basis of prayer, faith, and dependence upon the Living God, and at Mr. Muller's second visit to the Island Empire he found this orphan work prosperously in progress.

How generally fruitful the example thus furnished on Ashley Down has been in good to the church and the world will never be known on earth. A man living at Horfield, in sight of the orphan buildings, has said that, whenever he felt doubts of the Living God creeping into his mind, he used to get up and look through the night at the many windows lit up on Ashley Down, and they gleamed out through the darkness as stars in the sky.

It was the witness of Mr. Muller to a prayer-hearing God which encouraged Rev. J. Hudson Taylor, in 1863, thirty years after Mr. Muller's great step was taken, to venture wholly on the Lord, in founding the China Inland Mission. It has been said that to the example of A. H. Francke in Halle, or George Muller in Bristol, may be more or less directly traced every form of 'faith work,' prevalent since.

The Scriptural Knowledge Institution was made in all its departments a means of blessing. Already in the year ending May 26, 1860, a hundred servants of Christ had been more or less aided, and far more souls had been hopefully brought to God through their labours than during any year previous. About six hundred letters, received from them, had cheered Mr. Muller's heart during the twelvemonth, and this source of joy overflowed during all his life. In countless cases children of God were lifted to a higher level of faith and life, and unconverted souls were turned to God through the witness borne to God by the institutions on Ashley Down. Mr. Muller has summed up this long history of blessing by two statements which are worth pondering.

First, that the Lord was pleased to give him far beyond all he at first expected to accomplish or receive.

And secondly, that he was fully persuaded that all he had seen and known would not equal the thousandth part of what he should see and know when the Lord should come, His reward with Him, to give every man according as his work shall be.

The circulation of Mr. Muller's Narrative was a most conspicuous means of untold good.

In November, 1856, Mr. James McQuilkin, a young Irishman, was converted, and early in the next year, read the first two volumes of that Narrative He said to himself: "Mr. Muller obtains all this simply by prayer; so may I be blessed by the same means," and he began to pray. First of all he received from the Lord, in answer, a spiritual companion, and then two more of like mind; and they four began stated seasons of prayer in a small schoolhouse near Kells, Antrim, Ireland, every Friday evening. On the first day of the new year, 1858, a farm-servant was remarkably brought to the Lord in answer to their prayers, and these five gave themselves anew to united supplication. Shortly a sixth young man was added to their number by conversion, and so the little company of praying souls slowly grew, only believers being admitted to these simple meetings for fellowship in reading of the Scriptures, prayer, and mutual exhortation.

About Christmas, that year, Mr. McQuilkin, with the two brethren who had first joined him—one of whom was Mr. Jeremiah Meneely, who is still at work for God—held a meeting by request at Ahoghill. Some believed and some mocked, while others thought these three converts presumptuous; but two weeks later another meeting was held, at which God's Spirit began to work most mightily and conversions now rapidly multiplied. Some converts bore the sacred coals and kindled the fire elsewhere, and so in many places revival flames began to burn; and in Ballymena, Belfast, and at other points the Spirit's gracious work was manifest.

Such was the starting-point, in fact, of one of the most widespread and memorable revivals ever known in our century, and which spread the next year in England, Wales, and Scotland. Thousands found Christ, and walked in newness of life; and the results are still manifest after more than forty years.

As early as 1868 it was found that one who had thankfully read this Narrative had issued a compendium of it in Swedish. We have seen how widely useful it has been in Germany; and in many other languages its substance at least has been made available to native readers.

Knowledge came to Mr. Muller of a boy of ten years who got hold of one of these Reports, and, although belonging to a family of unbelievers, began to pray: "God, teach me to pray like George Muller, and hear me as Thou dost hear George Muller." He further declared his wish to be a preacher, which his widowed mother very strongly opposed, objecting that the boy did not know enough to get into the grammar-school, which is the first step toward such a high calling. The lad, however, rejoined: "I will learn and pray, and God will help me through as He has done George Muller." And soon, to the surprise of everybody, the boy had successfully passed his examination and was received at the school.

A donor writes, September 20, 1879, that the reading of the Narrative totally changed his inner life to one of perfect trust and confidence in God. It led to the devoting of at least a tenth of his earnings to the Lord's purposes, and showed him how much more blessed it is to give than to receive; and it led him also to place a copy of that Narrative on the shelves of a Town Institute library where three thousand members and subscribers might have access to it.

Another donor suggests that it might be well if Prof. Huxley and his sympathisers, who had been proposing some new arbitrary "prayer-gauge" would, instead of treating prayer as so much waste of breath, try how long they could keep five orphan houses running, with over two thousand orphans, and without asking any one for help,—either "GOD or MAN."

In September, 1882, another donor describes himself as "simply astounded at the blessed results of prayer and faith," and many others have found this brief narrative "the most wonderful and complete refutation of skepticism it had ever been their lot to meet with"—an array of facts constituting the most undeniable "evidences of Christianity." There are abundant instances of the power exerted by Mr. Muller's testimony, as when a woman who had been an infidel, writes him that he was "the first person by whose example she learned that there are some men who live by faith," and that for this reason she had willed to him all that she possessed.

Another reader found these Reports "more faith-strengthening and soul-refreshing than many a sermon," particularly so after just wading through the mire of a speech of a French infidel who boldly affirmed that of all of the millions of prayers uttered every day, not one is answered. We should like to have any candid skeptic confronted with Mr. Muller's unvarnished story of a life of faith, and see how he would on any principle of' compound probability' and 'accidental coincidences,' account for the tens of thousand's of answers to believing prayer! The fact is that one half of the infidelity in the world is dishonest, and the other half is ignorant of the daily proofs that God is, and is a Rewarder of them that diligently seek Him.

From almost the first publication of his Narrative, Mr. Muller had felt a conviction that it was thus to be greatly owned of God as a witness to His faithfulness; and, as early as 1842, it was laid on his heart to send a copy of his Annual Report gratuitously to every Christian minister of the land, which the Lord helped him to do, his aim being not to get money or even awaken interest in the work, but rather to stimulate faith and quicken prayer.*

* The author of this memoir purposes to give a copy of it to every foreign missionary, and to workers in the home fields, so far as means are supplied in answer to prayer. His hope is that the witness of this life may thus have still wider influence in stimulating prayer and faith. The devout reader is asked to unite his supplications with those of many others who are asking that the Lord may be pleased to furnish the means whereby this purpose may be carried out. Already about one hundred pounds sterling have been given for this end, and part of it, small in amount but rich in self-denial, from the staff of helpers and the orphans on Ashley Down. A. T. P.

Twenty-two years later, in 1868, it was already so apparent that the published accounts of the Lord's dealings was used so largely to sanctify and edify saints and even to convert sinners and convince infidels, that he records this as the greatest of all the spiritual blessings hitherto resulting from his work for God. Since then thirty years more have fled, and, during this whole period, letters from a thousand sources have borne increasing witness that the example he set has led others to fuller faith and firmer confidence in God's word, power, and love; to a deeper persuasion that, though Elijah has been taken up, God, the God of Elijah, is still working His wonders.

And so, in all departments of his work for God, the Lord to whom he witnessed bore witness to him in return, and anticipated his final reward in a recompense of present and overflowing joy. This was especially true in the long tours undertaken, when past threescore and ten, to sow in lands afar the seeds of the Kingdom! As the sower went forth to sow he found not fallow fields only, but harvest fields also, from which his arms were filled with sheaves. Thus, in a new sense the reaper overtook the ploughman, and the harvester, him that scattered the seed. In every city of the United Kingdom and in the "sixty-eight cities" where, up to 1877, he had preached on the continents of Europe and America, he had found converted orphans, and believers to whom abundant blessing had come through reading his reports. After this date, twenty-one years more yet remained crowded with experiences of good. Thus, before the Lord called George Muller higher, He had given him a foretaste of his reward, in the physical, intellectual and spiritual profit of the orphans; in the fruits of his wide seed-sowing in other lands as well as Britain; in the scattering of God's word and Christian literature; in the Christian education of thousands of children in the schools he aided; in the assistance afforded to hundreds of devoted missionaries; in the large blessing imparted by his published narrative, and in his personal privilege of bearing witness throughout the world to the gospel of grace.

CHAPTER XXIV

LAST LOOKS, BACKWARD AND FORWARD.

THE mountain-climber, at the sunset hour, naturally takes a last lingering look backward at the prospect visible from the lofty height, before he begins his descent to the valley. And, before we close this volume, we as naturally cast one more glance backward over this singularly holy and useful life, that we may catch further inspiration from its beauty and learn some new lessons in holy living and unselfish serving.

George Muller was divinely fitted for, fitted into his work, as a mortise fits the tenon, or a ball of bone its socket in the joint. He had adaptations, both natural and gracious, to the life of service to which he was called, and these adaptations made possible a career of exceptional sanctity and service, because of his complete self-surrender to the will of God and his childlike faith in His word.

Three qualities or characteristics stand out very conspicuous in him: truth, faith, and love. Our Lord frequently taught His disciples that the childlike spirit is the soul of discipleship, and in the ideal child these three traits are central. Truth is one centre, about which revolve childlike frankness and sincerity, genuineness and simplicity. Faith is another, about which revolve confidence and trust, docility and humility. Love is another centre, around which gather unselfishness and generosity, gentleness and restfulness of spirit. In the typical or perfect child, therefore, all these beautiful qualities would coexist, and, in proportion as they are found in a disciple, is he worthy to be called a child of God.

In Mr. Muller these traits were all found and conjoined in a degree very seldom found in any one man, and this fact sufficiently accounts for his remarkable likeness to Christ and fruitfulness in serving God and man. No pen-portrait of him which fails to make these features very prominent can either be accurate in delineation or warm in colouring. It is difficult to overestimate their importance in their relation to what George Muller was and did.

Truth is the corner-stone of all excellence, for without it nothing else is true, genuine, or real. From the hour of his conversion his truthfulness was increasingly dominant and apparent. In fact, there was about him a scrupulous exactness which sometimes seemed unnecessary. One smiles at the mathematical precision with which he states facts, giving the years, days, and hours since he was brought to the knowledge of God, or since he began to pray for some given object; and the pounds, shillings, pence, halfpence, and even farthings that form the total sum expended for any given purpose. We see the same conscientious exactness in the repetitions of statements, whether of principles or of occurrences, which we meet in his journal, and in which oftentimes there is not even a change of a word. But all this has a significance. It inspires absolute confidence in the record of the Lord's dealings.

First, because it shows that the writer has disciplined himself to accuracy of statement. Many a falsehood is not an intentional lie, but an undesigned inaccuracy. Three of our human faculties powerfully affect our veracity: one is memory, another is imagination, and another is conscience. Memory takes note of facts, imagination colours facts with fancies, and conscience brings the moral sense to bear in sifting the real from the unreal. Where conscience is not sensitive and dominant, memory and imagination will become so confused that facts and fancies will fail to be separated. The imagination will be so allowed to invest events and experiences with either a halo of glory or a cloud of prejudice that the narrator will constantly tell, not what he clearly sees written in the book of his remembrance, but what he beholds painted upon the canvas of his own imagination. Accuracy will be, half unconsciously perhaps, sacrificed to his own imaginings; he will exaggerate or depreciate—as his own impulses lead him; and a man who would not deliberately lie may thus be habitually untrustworthy: you cannot tell, and often he cannot tell, what the exact truth would be, when all the unreality with which it has thus been invested is dissipated like the purple and golden clouds about a mountain, leaving the bare crag of naked rock to be seen, just as it is in itself.

George Muller felt the immense importance of exact statement. Hence he disciplined himself to accuracy. Conscience presided over his narrative, and demanded that everything else should be scrupulously sacrificed to veracity. But, more than this, God made him, in a sense, a man without imagination—comparatively free from the temptations of an enthusiastic temperament. He was a mathematician rather than a poet, an artisan rather than an artist, and he did not see things invested with a false halo. He was deliberate, not impulsive; calm and not excitable. He naturally weighed every word before he spoke, and scrutinized every statement before he gave it form with pen or tongue. And therefore the very qualities that, to some people, may make his narrative bare of charm, and even repulsively prosaic, add to its value as a plain, conscientious, unimaginative, unvarnished, and trustworthy statement of facts. Had any man of a more poetic mind written that journal, the reader would have found himself constantly and unconsciously making allowance for the writer's own enthusiasm, discounting the facts, because of the imaginative colouring. The narrative might have been more readable, but it would not have been so reliable; and, in this story of the Lord's dealings, nothing was so indispensable as exact truth. It would be comparatively worthless, were it not undeniable. The Lord fitted the man who lived that life of faith and prayer, and wrote that life-story, to inspire confidence, so that even skeptics and doubters felt that they were reading, not a novel or a poem, but a history.

Faith was the second of these central traits in George Muller, and it was purely the product of grace. We are told, in that first great lesson on faith in the Scripture, that (Genesis xv. 6) Abram believed in Jehovah—literally, Amened Jehovah. The word "Amen" means not 'Let it be so,' but rather 'it shall be so.' The Lord's word came to Abram, saying this 'shall not be,' but something else 'shall be'; and Abram simply said with all his heart, 'Amen'—'it shall be as God hath said.' And Paul seems to be imitating Abram's faith when, in the shipwreck off Malta, he said, "I believe God, that it shall be even as it was told me." That is faith in its simplest exercise and it was George Muller's faith. He found the word of the Lord in His blessed Book, a new word of promise for each new crisis of trial or need; he put his finger upon the very text and then looked up to God and said: "Thou hast spoken. I believe." Persuaded of God's unfailing truth, he rested on His word with unwavering faith, and consequently he was at peace.

Nothing is more noticeable, in the entire career of this man of God, reaching through sixty-five years, than the steadiness of his faith and the steadfastness it gave to his whole character. To have a word of God was enough. He built upon it, and, when floods came and beat against that house, how could it fall! He was never confounded nor obliged to flee. Even the earthquake may shake earth and heaven, but it leaves the true believer the inheritor of a kingdom which cannot be moved; for the object of all such shaking is to remove what can be shaken, that what cannot be shaken may remain.

If Mr. Muller had any great mission, it was not to found a world-wide institution of any sort, however useful in scattering Bibles and books and tracts, or housing and feeding thousands of orphans, or setting up Christian schools and aiding missionary workers. His main mission was to teach men that it is safe to trust God's word, to rest implicitly upon whatever He hath said, and obey explicitly whatever He has bidden; that prayer offered in faith, trusting His promise and the intercession of His dear Son, is never offered in vain; and that the life lived by faith is a walk with God, just outside the very gates of heaven.

Love, the third of that trinity of graces, was the other great secret and lesson of this life. And what is love? Not merely a complacent affection for what is lovable, which is often only a half-selfish taking of pleasure in the society and fellowship of those who love us. Love is the principle of unselfishness: love 'seeketh not her own'; it is the preference of another's pleasure and profit over our own, and hence is exercised toward the unthankful and unlovely, that it may lift them to a higher level. Such love is benevolence rather than complacence, and so it is "of God," for He loveth the unthankful and the evil: and he that loveth is born of God and knoweth God. Such love is obedience to a principle of unselfishness, and makes self-sacrifice habitual and even natural. While Satan's motto is 'Spare thyself!' Christ's motto is to Deny thyself!' The sharpest rebuke ever administered by our Lord was that to Peter when he became a Satan by counselling his Master to adopt Satan's maxim.* We are bidden by Paul, "Remember Jesus Christ,"** and by Peter, "Follow His steps."*** If we seek the inmost meaning of these two brief mottoes, we shall find that, about Jesus Christ's character, nothing was more conspicuous than the obedience of faith and self-surrender to God: and in His career, which we are bidden to follow, the renunciation of love, or self-sacrifice for man. The taunt was sublimely true: "He saved others, Himself He cannot save"; it was because he saved others that He could not save Himself. The seed must give up its own life for the sake of the crop; and he who will be life to others must, like his Lord, consent to die.

* Matt. xvi.

** 2 Tim. II. (Greek).

*** 1 Pet. II. 21.

Here is the real meaning of that command, "Let him deny himself and take up his cross." Self-denial is not cutting off an indulgence here and there, but laying the axe at the root of the tree of self, of which all indulgences are only greater or smaller branches. Self-righteousness and self-trust, self-seeking and self-pleasing, self-will, self-defence, self-glory—these are a few of the myriad branches of that deeply rooted tree. And what if one or more of these be cut off, if such lopping off of some few branches only throws back into others the self-life to develop more vigorously in them?

And what is cross-bearing? We speak of our 'crosses'—but the word of God never uses that word in the plural, for there is but one cross—the cross on which the self-life is crucified, the cross of voluntary self-renunciation. How did Christ come to the cross? We read in Philippians the seven steps of his descent from heaven to Calvary. He had everything that even the Son of God could hold precious, even to the actual equal sharing of the glory of God. Yet for man's sake what did he do? He did not hold fast even His equality with God, He emptied Himself, took on Him the form of a servant, was made in the likeness of fallen humanity; even more than this, He humbled Himself even as a man, identifying Himself with our poverty and misery and sin; He accepted death for our sakes, and that, the death of shame on the tree of curse. Every step was downward until He who had been worshipped by angels was reviled by thieves, and the crown of glory was displaced by the crown of thorns! That is what the cross meant to Him. And He says: "If any man will come after Me, let him deny himself, and take up the cross and follow Me." This cross is not forced upon us as are many of the little vexations and trials which we call 'our crosses'; it is taken up by us, in voluntary self-sacrifice for His sake. We choose self-abnegation, to lose our life in sacrifice that we may find it again in service. That is the self-oblivion of love. And Mr. Muller illustrated it. From the hour when he began to serve the Crucified One he entered more and more fully into the fellowship of His sufferings, seeking to be made conformable unto His death. He gave up fortune-seeking and fame-seeking; he cut loose from the world with its snares and joys; he separated himself from even its doubtful practices, he tested even churchly traditions and customs by the word of God, and step by step conformed to the pattern showed in that word. Every such step was a new self-denial, but it was following Him. He chose voluntary poverty that others might be rich, and voluntary loss that others might have gain. His life was one long endeavour to bless others, to be the channel for conveying God's truth and love and grace to them. Like Paul he rejoiced in such sufferings for others, because thus he filled up that which is behind of the afflictions of Christ in his flesh for His body's sake which is the church.* And unless Love's voluntary sacrifice be taken into account, George Muller's life will still remain an enigma. Loyalty to truth, the obedience of faith, the sacrifice of love—these form the threefold key that unlocks to us all the closed chambers of that life, and these will, in another sense, unlock any other life to the entrance of God, and present to Him an open door into all departments of one's being. George Muller had no monopoly of holy living and holy serving. He followed his Lord, both in self-surrender to the will of God and in self-sacrifice for the welfare of man, and herein lay his whole secret.

* Coloss. 1: 24.

To one who asked him the secret of his service he said: "There was a day when I died, utterly died;" and, as he spoke, he bent lower and lower until he almost touched the floor—"died to George Muller, his opinions, preferences, tastes and will—died to the world, its approval or censure—died to the approval or blame even of my brethren and friends—and since then I have studied only to show myself approved unto God."

When George Muller trusted the blood for salvation, he took Abel's position; when he undertook a consecrated walk he took Enoch's; when he came into fellowship with God for his life-work he stood beside Noah; when he rested only on God's word, he was one with Abraham; and when he died to self and the world, he reached the self-surrender of Moses.

The godlike qualities of this great and good man made him none the less a man. His separation unto God implied no unnatural isolation from his fellow mortals. Like Terence, he could say: "I am a man, and nothing common to man is foreign to me." To be well known, Mr. Muller needed to be known in his daily, simple, home life. It was my privilege to meet him often, and in his own apartment at Orphan House No. 3. His room was of medium size, neatly but plainly furnished, with table and chairs, lounge and writing-desk, etc. His Bible almost always lay open, as a book to which he continually resorted.

His form was tall and slim, always neatly attired, and very erect, and his step firm and strong. His countenance, in repose, might have been thought stern, but for the smile which so habitually lit up his eyes and played over his features that it left its impress on the lines of his face. His manner was one of simple courtesy and unstudied dignity: no one would in his presence, have felt like vain trifling, and there was about him a certain indescribable air of authority and majesty that reminded one of a born prince; and yet there was mingled with all this a simplicity so childlike that even children felt themselves at home with him. In his speech, he never quite lost that peculiar foreign quality, known as accent, and he always spoke with slow and measured articulation, as though a double watch were set at the door of his lips. With him that unruly member, the tongue, was tamed by the Holy Spirit, and he had that mark of what James calls a 'perfect man, able also to bridle the whole body.'

Those who knew but little of him and saw him only in his serious moods might have thought him lacking in that peculiarly human quality, humour. But neither was he an ascetic nor devoid of that element of innocent appreciation of the ludicrous and that keen enjoyment of a good story which seem essential to a complete man. His habit was sobriety, but he relished a joke that was free of all taint of uncleanness and that had about it no sting for others. To those whom he best knew and loved he showed his true self, in his playful moods,—as when at Ilfracombe, climbing with his wife and others the heights that overlook the sea, he walked on a little in advance, seated himself till the rest came up with him, and then, when they were barely seated, rose and quietly said, "Well now, we have had a good rest, let us go on." This one instance may suffice to show that his sympathy with his divine Master did not lessen or hinder his complete fellow feeling with man. That must be a defective piety which puts a barrier between a saintly soul and whatsoever pertains to humanity. He who chose us out of the world sent us back into it, there to find our sphere of service; and in order to such service we must keep in close and vital touch with human beings as did our divine Lord Himself.

Service to God was with George Muller a passion. In the month of May, 1897, he was persuaded to take at Huntly a little rest from his constant daily work at the orphan houses. The evening that he arrived he said, What opportunity is there here for services for the Lord? When it was suggested to him that he had just come from continuous work, and that it was a time for rest, he replied that, being now free from his usual labours, he felt he must be occupied in some other way in serving the Lord, to glorify whom was his object in life. Meetings were accordingly arranged and he preached both at Huntly and at Teignmouth.

As we cast this last glance backward over this life of peculiar sanctity and service, one lesson seems written across it in unmistakable letters: PREVAILING PRAYER. If a consecrated human life is an example used by God to teach us the philosophy of holy living, then this man was meant to show us how prayer, offered in simple faith, has power with God.

One paragraph of Scripture conspicuously presents the truth which George Muller's living epistle enforces and illustrates; it is found in James v. 16-18:

"The effectual fervent prayer of a righteous man availeth much," is the sentence which opens the paragraph. No translation has ever done it justice. Rotherham renders it: "Much avails a righteous man's supplication, working inwardly." The Revised Version translates, "avails much in its working." The difficulty of translating lies not in the obscurity but in the fulness of the meaning of the original. There is a Greek middle participle here (Transcriber's note: The Greek word appears here in parentheses), which may indicate "either the cause or the time of the effectiveness of the prayer," and may mean, through its working, or while it is actively working. The idea is that such prayer has about it supernatural energy. Perhaps the best key to the meaning of these ten words is to interpret them in the light of the whole paragraph:

"Elijah was a man subject to like passions as we are, and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit."

Two things are here plainly put before us: first, that Elijah was but a man, of like nature with other men and subject to all human frailties and infirmities; and, secondly, that this man was such a power because he was a man of prayer: he prayed earnestly; literally "he prayed with prayer"; prayed habitually and importunately. No man can read Elijah's short history as given in the word of God, without seeing that he was a man like ourselves. Under the juniper-tree of doubt and despondency, he complained of his state and wished he might die. In the cave of a morbid despair, he had to be met and subdued by the vision of God and by the still, small voice. He was just like other men. It was not, therefore, because he was above human follies and frailties, but because he was subject to them, that he is held up to us as an encouraging example of power that prevails in prayer. He laid hold of the Almighty Arm because he was weak, and he kept hold because to lose hold was to let weakness prevail. Nevertheless, this man, by prayer alone, shut up heaven's floodgates for three years and a half, and then by the same key unlocked them. Yes, this man tested the meaning of those wonderful words: "concerning the work of My hands command ye Me." (Isaiah xlv. 11.) God put the forces of nature for the time under the sway of this one man's prayer—one frail, feeble, foolish mortal locked and unlocked the springs of waters, because he held God's key.

George Muller was simply another Elijah. Like him, a man subject to all human infirmities, he had his fits of despondency and murmuring, of distrust and waywardness; but he prayed and kept praying. He denied that he was a miracle-worker, in any sense that implies elevation of character and endowment above other fellow disciples, as though he were a specially privileged saint; but in a sense he was a miracle-worker, if by that is meant that he wrought wonders impossible to the natural and carnal man. With God all things are possible, and so are they declared to be to him that believeth. God meant that George Muller, wherever his work was witnessed or his story is read, should be a standing rebuke, to the practical impotence of the average disciple. While men are asking whether prayer can accomplish similar wonders as of old, here is a man who answers the question by the indisputable logic of facts. Powerlessness always means prayerlessness. It is not necessary for us to be sinlessly perfect, or to be raised to a special dignity of privilege and endowment, in order to wield this wondrous weapon of power with God; but it is necessary that we be men and women of prayer—habitual, believing, importunate prayer.

George Muller considered nothing too small to be a subject of prayer, because nothing is too small to be the subject of God's care. If He numbers our hairs, and notes a sparrow's fall, and clothes the grass in the field, nothing about His children is beneath His tender thought. In every emergency, his one resort was to carry his want to his Father. When, in 1858, a legacy of five hundred pounds was, after fourteen months in chancery, still unpaid, the Lord was besought to cause this money soon to be placed in his hands; and he prayed that legacy out of the bonds of chancery as prayer, long before, brought Peter out of prison. The money was paid contrary to all human likelihood, and with interest at four per cent. When large gifts were proffered, prayer was offered for grace to know whether to accept or decline, that no money might be greedily grasped at for its own sake; and he prayed that, if it could not be accepted without submitting to conditions which were dishonouring to God, it might be declined so graciously, lovingly, humbly, and yet firmly, that the manner of its refusal and return might show that he was acting, not in his own behalf, but as a servant under the authority of a higher Master.

These are graver matters and might well be carried to God for guidance and help. But George Muller did not stop here. In the lesser affairs, even down to the least, he sought and received like aid. His oldest friend, Robert C. Chapman of Barnstaple, gave the writer the following simple incident:

In the early days of his love to Christ, visiting a friend, and seeing him mending a quill pen, he said: "Brother H——, do you pray to God when you mend your pen?" The answer was: "It would be well to do so, but I cannot say that I do pray when mending my pen." Brother Muller replied: "I always do, and so I mend my pen much better."

As we cast this last backward glance at this man of God, seven conspicuous qualities stand out in him, the combination of which made him what he was: Stainless uprightness, child-like simplicity, business-like precision, tenacity of purpose, boldness of faith, habitual prayer, and cheerful self-surrender. His holy living was a necessary condition of his abundant serving, as seems so beautifully hinted in the seventeenth verse of the ninetieth Psalm:

"Let the beauty of the Lord our God be upon us, And establish Thou the work of our hands upon us."

How can the work of our hands be truly established by the blessing of our Lord, unless His beauty also is upon us—the beauty of His holiness transforming our lives and witnessing to His work in us?

So much for the backward look. We must not close without a forward look also. There are two remarkable sayings of our Lord which are complements to each other and should be put side by side:

[Transcriber's note: The following two paragraphs are printed side-by-side in two columns.]

"If any man will come after Me, let him deny himself and take up his cross and follow Me."

"If any man serve Me, let him follow Me; and where I am, there shall also my servant be. If any man serve Me, him will My Father honour."

One of these presents the cross, the other the crown; one the renunciation, the other the compensation. In both cases it is, "Let him follow Me"; but in the second of these passages the following of Christ goes further than the cross of Calvary; it reaches through the sepulchre to the Resurrection Life, the Forty Days' Holy Walk in the Spirit, the Ascension to the Heavenlies, the session at the Right Hand of God, the Reappearing at His Second Coming, and the fellowship of His final Reign in Glory. And two compensations are especially made prominent: first, the Eternal Home with Christ; and, second the Exalted Honour from the Father. We too often look only at the cross and the crucifixion, and so see our life in Christ only in its oneness with Him in suffering and serving; we need to look beyond and see our oneness with Him in recompense and reward, if we are to get a complete view of His promise and our prospect. Self-denial is not so much an impoverishment as a postponement: we make a sacrifice of a present good for the sake of a future and greater good. Even our Lord Himself was strengthened to endure the cross and despise the shame by the joy that was set before Him and the glory of His final victory. If there were seven steps downward in humiliation, there are seven upward in exaltation, until beneath His feet every knee shall bow in homage, and every tongue confess His universal Lordship. He that descended is the same also that ascended up far above all heavens, that He might fill all things.

George Muller counted all as loss that men count gain, but it was for the excellency of the knowledge of Jesus, his Lord. He suffered the loss of all things and counted them as dung, but it was that he might win Christ and be found in Him; that he might know Him, and not only the fellowship of His sufferings and conformity to His death, but the power of His resurrection, conformity to His life, and fellowship in His glory. He left all behind that the world values, but he reached forth and pressed forward toward the goal, for the prize of the high calling of God in Christ Jesus. "Let us, therefore, as many as be perfect, be thus minded."

When the Lord Jesus was upon earth, there was one disciple whom He loved, who also leaned on His breast, having the favoured place which only one could occupy. But now that He is in heaven, every disciple may be the loved one, and fill the favoured place, and lean on His bosom. There is no exclusive monopoly of privilege and blessing. He that follows closely and abides in Him knows the peculiar closeness of contact, the honour of intimacy, that are reserved for such as are called and chosen and faithful, and follow the Lamb whithersoever He goeth. God's self-denying servants are on their way to the final sevenfold perfection, at home with Him, and crowned with honour: "And there shall be no more curse; But the throne of God and of the Lamb shall be in it; And His servants shall serve Him; And they shall see His face; And His name shall be in their foreheads, And there shall be no night there, And they shall reign for ever and ever." Amen!

APPENDIX A

SCRIPTURE TEXTS THAT MOULDED GEORGE MULLER

CERTAIN marked Scripture precepts and promises had such a singular influence upon this man of God, and so often proved the guides to his course, that they illustrate Psalm cxix. 105:

"Thy word is a lamp unto my feet, And a light unto my path."

Those texts which, at the parting of the way, became to him God's signboards, showing him the true direction, are here given, as nearly as may be in the order in which they became so helpful to him. The study of them will prove a kind of spiritual biography, outlining his career. Some texts, known to have been very conspicuous in their influence, we put in capitals. The italics are his own.

"GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY-BEGOTTEN SON, THAT WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE." (John iii. 16.)

"Cursed be the man that trusteth in man and maketh flesh his arm." (Jeremiah xvii. 5.)

"O, fear the Lord, ye His saints; for there is no want to them that fear Him." (Psa. xxxiv. 9.)

"Owe no man anything, but to love one another." (Rom. xiii. 8.)

"SEEK YE FIRST THE KINGDOM OF GOD AND HIS RIGHTEOUSNESS; AND ALL THESE THINGS SHALL BE ADDED UNTO YOU." (Matt. vi. 33.)

"The holy scriptures, which are able to make thee wise unto salvation." (2 Tim. iii. 15.)

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." (Matt. vii. 7, 8.)