A Venture of Faith

A Venture of Faith H. -T, HAMBLIN A Venture of Faith A Venture of Faith LESSONS FROM THE LIFE OF GEORGE MULLER By Henry Thomas Hamblin “Love exacting nothing back, never knowe th any lack.” H. T. HAMBLIN, Publisher, BOSHAM - - - CHICHESTER - - - ENGLAND. Foreword Tis little book, of unassuming origin, in that it consints of a series of lessons drawn from the life of one who died thirty years ago, possesses an import- ance out of all proportion to its appearance. It is indeed what it affirms to be, but yet how much more! It presents a definite teaching that reveals a personal illumination, understanding and experience, as well as being an interpretation of what George Muller stood for. Because of the one, there is the fine convincingness of the other. Moreover, the matter stands out in no wise disjointed, as a series of mere lessons might be, but it is a wise unfolding by this means of a body of spiritual doctrine, of treat and of increasing importance to-day, and of atill greater meaning for to-morrow. For it reveals an open door, when, through economic pressure, all other avenues may be shut. It is a notable advance forward in the expression of spiritual truth. And it is yiven with an unrivalled clarity and simplicity. It shows that the life of faith, not in one way but in every way, is practicable and possible to-day. In the end it is the only practicable way. Also it is the open door through which the better than has ever heen may come to be. It is an enquiry and research into the nature of God's Providence, and how we may, and what is required of us to, realise it. That there is a divine Providence, attentive to our needs, caring for us, in no fanciful teaching, but a veritable truth. But there is this proviso, that we fulfil our part, the best that we can render, that indeed we live the life of faith. Muller realised and practised it, and so may Contents we. It matters not what our vocation may be; it applies to every manner of life, as it sincerely ex- presses. PART I. To many, troubled and anxious about things, this word will come as a breath from the hills. It presents Introduction the beautiful, gladsome life of a full giving and re- 1.—Early Life ul ceiving, free from anxiety. It is made ours by child- Il.Cutting the Cables. ... 18 like certitude and confidence in Life’s great good Ill.-He Renounces His Stipend 25 meaning and purpose, through that spiritual apper- 1V.—His Strength of Faith 31 ception which is faith. The way is shown, and what V.—Careful Stewardship 4l V1.—Looking Unto God ... 51 is required of us, if we would approach this state. VII.—Faith Victorious 58 Our life becomes open, through its every channel, unto the Life around. Our personal life is enriched, VIII.—Stepping Forward ... 65 because in the degree of our faith, it becomes a IX.—The Motive of Service 74 centre, a fountain-centre of that universal Life out- X.—The Blessing of The eae 83 flowing for the good of all. Its impulse is toward X1.—‘* Paying Our Way.” 89 the oneness of all. Its emotion is the great Love. XII.—Without Advertisement 94 It cannot cease from blessing. As we, through faith, affiliate ourselves to That, so will we know its glad- some Life in us. PART II. It is not merely that we are lifted out of the im- THe PRINCIPLES OF GEORGE MULLER. passe of our difficulties, but that from that instant 1.—His Secret of Success -_ 103 our lives become a ministry of service, and we would Il.—God, the Source of Supply ... 106 not wish it otherwise. = ... 108 Ill.—The Practical Testing That this little book will prove an inspiration and IV .—The Necessity of Prayer ... i tO help to many, is at once my prayer and belief. we IS V.—Never Appealing for Help RicHaRD WHITWELL. V1.—Avoiding Debt = . 124 VII_—Never Making Known His Need... ... 126 VIII._—Always Going Forward To New Enter- prise 130 IX.—Seeking Not His Own .. 137 X.—Fervent In Spirit, Serving the Lord w. 144 XI.—Conclusion . 148 Introduction li is with feelings of great reverence that I am attempting to draw certain lessons from the life of this man of faith, George Muller, of Bristol. Let me first of all acknowledge my sources of information. ‘They are as follows: George Muller, of Bristol,* by Arthur T. Pierson, D.D., with an Introduction by James Wright; published in 1899 by James Nisbet “Do God’s will as if it were thy will, and & Co., Ltd., 21, Berners Street, London—and The Life of George Muller, A Record of Faith Triumph- He will accomplish thy will as if it were His ont, by William Henry Harding, published by Morgan and Scott, Ltd., 12, Paternoster Buildings, 2 v own. —Rapei GAMALIEL. London, E.C. ; For the information of those who are not “Hold Thou me up, and I shall be safe.” acquainted at all with the life and work of George —PsaLms. Muller, let it be said that he founded the famous a Bristol Orphanages, and maintained them during his long life, during which time he made no appeal for funds, relying instead entirely upon faith and prayer. During this time no less than £1 ,380,000 (one million, three hundred and eighty thousand pounds sterling) was subscribed by the public for George Muller's work, all of which was sent in the form of free-will offerings. No one was ever asked to give, each one gave as he felt prompted. It is because his life proves again and again the power of faith, that we have been led to write this book. In the Introduction to his book Mr. Harding says: ‘“This young Prussian . stood out against the whole world. He had no resources, no wealthy friends to guarantee over- *To be obtained from The Bible and Tract Depét, Bristol. drafts, no name of high lineage whereby to conjure support from society; it was solely in dependence upon God Himself that he ventured upon the wonderful career which has made his name every- where honoured and loved by the children of faith.” The encouraging fact that impresses us, as we A Venture of Faith. study the life of George Muller, is that he was no super man, but a very simple man, who did things which you and I can do, if we only will to do them. PART I.—CHAPTER I. He was a right thinker though he probably did not know it. He never entertained thoughts of doubt, but filled his mind with thoughts of faith and con- GeorcE MUuLLER’s Earcy Lire. fidence. He believed the truth about God, and refused to think any thoughts that were not in harmony with this truth. And, needless to say, he acted according to his thoughts, and was faithful to “Not as I will, but as Thou wilt.” them. H. T. H. IN commencing this work, which | fear may prove fragmentary, and lacking in proportion and continuity —for such a great subject demands a far more com- petent pen than mine—it is my joy to testify to the uplifting and strengthening effect the study of these two biographies has brought to me. Especially while reading the one by Dr. Pierson has my soul been uplifted and my faith deepened and strengthened, in a way impossible to describe. How true it is that God's ways are not man’s ways, and that God’s wisdom is foolishness to man. If human wisdom had had to select a man to fill the unique position which George Muller afterwards occupied it would not have chosen George Muller. But the ways of God are wonderful, past all finding out, and beyond all human wisdom. It pleased God to choose George Muller, drunken, dissipated, dis- honest, mean, underhand, deceitful youth though he was, according to his own accounts, and to entrust i GEORGE MULLER'S EARLY LIFE. 13 12 A VENTURE OF FAITH. to him a work of faith and devo Pierson says further: ‘We should lose one of the ted servi ce, such as main lessons of this life-story by passing too hastily is almost without equal in all the annals of Chris- ever such an event as this conversion and the exact tian work and service. Geor ge Muller, in his manner of it, for here is to be found the first great early days, according to his own tale of himself, was slep in God's preparation of the workman for his a “‘bad lot.’’ He robbed his fathe r, he deceived work.” Those of us who have passed through a him with a whole chain of lies, he lived riotously similar experience, as that of young George Muller, and fraudulently at hotels, and finall y got put into must thankfully and gratefully acknowledge how gaol. So unregenerate indeed was he that it seemed wonderful is the love and wisdom of God in making as if he had some queer psychologi cal kink or twist, arrangements, if we may so speak, to win us from some peculiar criminal tendency, which must our lives of crookedness and folly, and draw us unto assuredly bring him down at length to the gutter, and ! limself, where alone we can be happy and satisfied. possibly to a felon’s grave. No Psychologist would Ile even makes use of our lusts and excursions into have been able to do anything at all for George sin to bring about our regeneration. God does not Muller, of that I am sure. He was one of those will us to sin, for we are enticed and led astray by cases which baffle treatment entire ly. An eminent our own lusts and the deceitfulness of our own hearts, Psychologist once confessed to me that it is impos- but the Spirit makes use of the misery into which sible to do anything to restrain and reform certain our sins land us, so that through our suffering, dis- cases. He acknowledged that the only thing that appointment and disillusionment we may at length could entirely change the character, in such cases, turn to God. We seek satisfaction in the baubles of would be that process known as being “* born the world, yet we discover no satisfaction at all, but again.” only disappointment and despair. Finding no solace This is just what took place in Georg e Muller's anywhere, we at last turn to Reality where alone true experience. One evening he was persuaded to satisfaction may be found. Then, like Francis attend a meeting held at the house of a worthy but Thompson, we realize that Divine Love has been uneducated man, Wagner by name. This made such pursuing us all our days. Because it is Love, it an impression upon him that he never was allows us full liberty of choice; it does not compel, the same again. From that time he began to live it only draws us by its very nature. Because it is the regenerate life. ‘‘That Saturday evenin g in Love, we must surely give in, sooner or later, for November, 1825, to this young student of Halle, was who can withstand Love for ever! the parting of the ways. He had tasted that the From now onwards life prepared young Muller ord was gracious, though he himself could not for the great work to which he was later to be called. account for the new relish for divine things which He had to learn to trust God for material supplies, made it seem too long to wait a week for anothe r as well as for power with which to overcome his meal; so that thrice before the Saturday followi ng crooked and profligate propensities. George, filled he sought the house of Brother Wagner, there, with the help of brethren, to search the Scriptures."’ with new zeal, wanted to be a missionary, but, says Dr ‘4 A VENTURE OF FAITH. GEORGE MULLER’S EARLY LIFE. 15 Di, Vierson, “his father was not only much college professors, being in Halle and wishing dis- pleased, but greatly disappointed, and dealt in instruction in German, were recommended to reproaches very hard to bear. He reminded George employ George Muller as tutor; and the pay was so of all the money he had spent on his educat ion in ample for the lessons taught them and the lectures the expectation that he would repay him by getting written out for them, that all wants were more than such a living as would insure to the parent met, a com- fortable home and support in his old age; and But not only had young Muller to learn to trust greatly angered, he exclaimed that he would no longer look God entirely for a temporal supply, but he had to on him as a son. Then, seeing his son unmov ed in learn how to be led by the Spirit. He learned the first his quiet steadfastness, he changed tone, and his lesson more easily and quickly than he did the threats became tears of entreaty which were much second. He wanted to become a missionary, but harder to resist than reproaches. The result of the not yet having fully realized the rules governing the interview was a significant step in preparation for Spirit-led life, he was in too much of a hurry. He his son’s life mission. That great resolve to follow felt he must push on, force the pace, and hustle, the Lord’s leading at any cost, was unbroken, but as men of the world do. We are all guilty of this George Muller now clearly saw that he could be in our salad days. We say: I| must do this, or | independent of man only by being more entirely de- must do that, and then, if the way does not open, pendent upon God, and that henceforth he should we try to force things, with most painful results. take no more money from his father. To receive such One of the saddest sights is the man who thinks, support meant obedience to his wishes, for it seemed and perhaps, unwisely declares, that he has a great plainly wrong to look to him for the cost of his train- work to do for God, and that he must get on with ing when he had no prospect or intention of meeting it. So he goes rushing about the world breaking his known expectations. If he was to live on his down opposition, forcing his way here, there, and father’s money, he was under a tacit obligation to everywhere, meeting with trouble and difficulty at carry out his plans and seek a good living at home. every turn. But if instead of all this he were to realize Thus early in life George Muller learned the valu. that he has no great work to do at all, but that the able lesson that one must preserve his independence work is the Lord’s—and that if he be sufficiently if he would not endanger his integrity. humble and modest he may be allowed to share in “God was leading His servant in his youth to it, if and when the Lord’s plans are ready—he would cast himself upon Him even for temporal supplies. experience no difficulty at all, but only harmonious This step was not taken without counting the cost, progression and true success and achievement. for the two years yet to be spent at the University Young Muller was not egoistic and he was not would require more outlay than during any time misled into thinking that he had a great work to do previous. But thus early did he find God a faithful for God, yet he was very eager to be used in the Provider and Friend in need. For shortly after, missionary field. Mature disciples at Halle advised certain American gentlemen, three of whom were him however to wait quietly for divine guidance. But A VENTURE OF FAITH: GEORGE MULLER’S EARLY LIFE. 17 he was too impatient to wait for the which alone is the right time right moment ‘ing wholly upon God for strength, wisdom and to go forward. He cast guidance. If, however, we find our way blocked, lots in the matter, and acco rdingly applied to the and if we have no conscious leading of the Spirit, Berlin Missionary Society , but contrary to his ex- we. must not force matters on any account, but must pectation, he was not accepted. “ Thus,”’ says Dr. Pierson, “‘a higher Hand had disp wait until the way is open, and we become con- osed while man scious of the divine leading. The advice of all who proposed. God kept out of the miss ion field, at this are mature in the life of dependence upon God is: juncture, one so utterly unfit had not even learnt that prim for His work that he ary lesson that he who j ~When in doubi, wait. would work for God mus t first wait on Him and wait for Him, and that all undue haste in such a mait er is worse than waste... . He, George Mul ler, learnt thus two lessons, whic h new dealings with God more and more deeply impressed upon him: First, that the safe guide in every crisis is believing prayer in connection with the word of God; Sec- ondly, that continued uncertain ty as to one’s course is a reason for continued wait ing.” Later, George Muller could plain ly see that if he had been allowed to act according to the lot-drawing result, his choice would have been a life-mistake. He wanted to go as a missiona ry to the East Indies, but his repeated offers met with as many refusals. € was prevented from going because God had a different plan for him. Life was preparing Muller even for a larger and greater witne ss than ministering to the heathen. © This early experience of George Muller is the same as the experience of each of us who endeavours to live according to the leading of the Spirit. The way of the Spirit is always harm onious. Any other way is filled with difficulty and disorder. We can find the way of the Spirit only by waiting for the leading of the Spirit. If the way opens harmoniously, and we are conscious of the divine leadin g, then we may safely go forward, quietly and humbly, depend- CUTTING ‘THE CABLES. 19 wil economic, which, if trusted, will bring to us, Hhiotgh service, all that we need. Many of my readers | am sure believe this to be tue. There are some however who not only believe PART I.—CHAPTER II. i but who also know it. They know it, because they have proved it. ‘They know that they can never lack any good thing. All fear and anxiety on this pent have for ever passed away. But to the majority CUTTING THE CABLES. it remains a mere belief, and is not a truth which they know in their heart of hearts. This is because either they have not accepted the challenge when ‘t “Cast thy burden on the Lord, and He shall fame, or it has not yet come. The challenge comes sustain thee.’ > te all who hold this belief. This challenge is an opportunity of realizing the truth about, and the law THE first chapter dealt in part with George Muller’s Woverning, material supply. If it is accepted, then first demonstration of the power of God to provide we pass on to higher achievement. If it is not daily material supplies. His experience has to be accepted, then there can be no further spiritual pro- our experience also, because it is not sufficient that wreen, along this line at any rate. Life provides the opportunity for our advancement in real knowing, we believe such a thing to be possible; for we have also to prove it by practical experiment, if we are hut if we do not take up the challenge we may then really to know it. It is only that which we really he classed among life’s failures. know in the depth of our being, by sheer knowing, | wish all Christian people—that is, all who profess apart from mere intellectual belief, that is truth, to to trust God as their Heavenly Father, as taught by us. The only way to know truly is through practical Jenus—might read these words; for, in spite of the experiment and experience. Theory and specula- fact that George Muller has lived and demonstrated tion, if they are not followed by trial and demonstra- the law of supply, very few still seem to believe it, tion, are useless. George Muller would never have or at least, they do not know it, and cannot demon- become the man of faith he ultimately became, nor strate it. Indeed, most of them think that it is almost would he have been able to accomplish the work wicked to trust God for material supply; and this in wpite of the fact that Jesus fed the five thousand, and which he later achieved, if he had not made the stand that he did, by the doing of which he demon- caused the miraculous draught of fishes entirely strated that there is a spiritual law governing tem- through the operation of the same law that caused poral supply. He proved, as others have proved, the American professors to go to George Muller and and are proving, that the source of man’s material pay him liberally for his instruction, These same Christian friends say that George Muller is to be supply is spiritual, that its origin is God. He dis- covered that there is a higher law than the material admired because he did not pray for his own needs, 18 20 A VENTURE OF FAITH. CUTTING THE CABLES. Al but for the needs of God’s work. By this they infer that it is wrong to trust God for one’s own material wich gilts “paying into the bank.’’ All this was supplies. The answer to this is the following quota- ible, because he accepted life’s challenge in the tion from Dr. Pierson’s book, page 39, ‘‘God was #t instance, won through, and thus entered into a leading His servant in his youth to cast himself upon seal knowing of the truth that sets us free. Him for temporal supplies.” ‘The challenge came to him in this wise. On the The italics are not mine, but are Dr. Pierson’s. one hand his father desired him to become a well- aid clergyman, occupying a comfortable “‘ living.”’ ii George Muller accepted this his material needs This shows what importance this biographer attaches to that event. This experience was the beginning and foundation upon which the whole of George would always be safely looked after by “the living” Muller’s wonderful life of faith and demonstration and the sure income that went with it, as a perma- was to be built: he was to learn early in life, at the nent thing. Also, how nice it would have been thus outset of his career, to cast himself upon God for to make his father happy by acceding to his wishes. temporal supplies. Also, was it not the right and grateful thing for him Let us listen once again to our friends’ criticism. to do this, in return for all the money that his father They say that George Muller is to be admired be- had spent upon him? And, also, was it not the right cause he prayed not for his own needs but for the and honourable thing for him to do, after the way needs of God’s work. It is probably true that he he had robbed and cheated his father. Surely, now did pray only for the needs of God’s work, and he that he was converted, this was the only right and could do this because he had no need to pray on proper and decent thing he could do. his own behalf. He knew, and through this inward This was a very severe temptation, it was a very knowledge he was set free. ‘‘Ye shall know the tempting offer, it was a very arresting and powerful truth and the truth shall make you free.” This is challenge. Yet on the other hand was the call to true in everything. Once we really know, the thing higher service. Not to a comfortable “ living,’’ but is accomplished, the miracle wrought. George to a life of self-sacrifice, apparent poverty and much Muller would have no need io pray for his own difficulty. George Muller chose the life of higher needs, because, by praying for the needs of the service, self-sacrifice and difficulty. He had to choose Lord’s work, he was putting the Kingdom first, after between his father and God, between a safe living which, naturally, all his own needs would be, and and poverty, between a life of ease and a life of were, supplied, because the less is contained in the hardship, between a life that was made safe by greater. He never used any of the Orphanage funds material laws and man-made institutions, and the for his own use, neither would he accept any salary, free life of faith and utter dependence upon God. but his own needs were always met. He elected to He then saw that if he chose the harder way of faith live very simply and austerely, and actually passed he must not only renounce the prospect of a safe on to the Orphanage much of the money which was “* living,’’ but he must also refuse to accept any given to him for his own use. He quaintly termed more money from his father; so that, if his course at the university were to be completed, it must be done 22 A VENTURE OF FAITH. CUTTING THE CABLES, 23 entirely by faith, for he possessed no income, no now is through experiment and experience. Some- money, and had no prospects of receiving any, or of times we have the experience forced upon us; but earning any. From this it will be seen how severe -we can also make daring experiments. Then we was life’s challenge at this juncture. Everything hung find that if we test life, life also tests us; but, if in the balance. If he had done as his father wished we are steadfast, we win through, even as George him to do, nothing would ever have been heard of Muller did. George Muller; he would have sunk into obscurity. ‘This point is emphasized because it is not generally Yes, he could go forward only by accepting this realized that before we can attain we must pass severe challenge and by trusting his all upon God. through our training; that before we can become The great spiritual work of George Muller depended adepts we must first go through our trials. Many entirely upon his decision to trust God for material never get beyond the beginning stage, in which they supplies. have continually to be thinking and praying about Surely one of the weaknesses of institutional reli- material supply. This has to be left behind, and a gion and organized Christianity is that it is lacking state of pure knowing reached, which is true liberty in practical helpfulness in meeting the troubles and and freedom. In this deeper knowing and realization, difficulties of this life. If a person were ill and were in this higher consciousness which transcends human to consult his clergyman or minister in the matter, limitations, we no longer have to think and pray for he would be told to go to a doctor or hospital, just daily temporal supplies, but only to know. the same as any non-Christian. And yet Jesus healed Now let us note more carefully these remarkable the sick, and so did the apostles. Again, if a person words of Dr. Pierson: “God was leading His ser- were in financial difficulties and went to his clergy- vant in his youth to cast himself upon Him for tem- man or minister about it, what help would he get? poral supplies.’’ If we are to pass our initiation we Kind-hearted Christians might give him money, or must learn to cast ourselves upon God. George use influence to obtain a situation, but this would Muller, by his decision, cut himself off entirely from provide no real help, for the cause of the trouble all material supply. He gave up his father’s allow- would still remain. The cause of poverty and failure ance which would have been followed by a safe in many cases is inward, and until this is removed “‘living’’ and steady income, thus casting himself no amount of exterior help can be of any real assist- adrift upon life, penniless, obscure, helpless—except ance. Or, again, whatever may be the cause, the for God. George Muller having burned his boats be- power to overcome a trouble such as poverty or hind him had started on the great adventure of life, financial difficulty is within, and needs to be devel- refusing all human aid, and therefore was entirely oped. Such problems, to the budding man of faith, dependent upon God. He had no need to keep on are but experiences through which he gains strength; praying for God to help him, or to make ‘“‘treat- and they are capable only of a spiritual solution. The ments’ for supply, for he had cast himself entirely only way whereby permanent prosperity can be upon God; his motive was pure, and his faith was attained is through knowing. The only way we can in God. Now when our motive is right, and when 24 A VENTURE OF FAITH. our heart is pure, our eye single, and our faith placed in God—that is, when we cast ourselves utterly and completely upon the inner, sustaining Providential Power of the Universe—then God can- not fail us, something must happen. As most of PART I.—CHAPTER III. our readers know, our teaching is not to show people how to make continual demonstrations, but -rather how to reach that consciousness, that attitude of He REeNnounces His STIPEND. faith, that condition of pure knowing, which places our temporal affairs upon a spiritual basis, so that there is never again any question or doubt concern- ing temporal supplies. This story of George Muller's “Cast thy bread upon the waters; for thou shalt find early experience shows us the way. Be it ‘noted, it after many days.” however, that the motive must be right and the heart pure. Our one great aim must be to do God's will, Tus is the record of a man of faith as regards the even though it may mean the loss of friends, or of supply of means and guidance in all the affairs of income, or of the love of relatives, and all that in a life, and not as regards healing. George Muller was worldly sense we hold dear. The way that George not a spiritual healer and never claimed to be such. Muller followed is entirely different from the modern But he put his trust in God for all guidance and for teaching of visualizing what you require and then all supply, both for himself and for the work to willing it into manifestation. This latter is Black which he was called. Therefore we are dealing with Magic or Sorcery; and we have only to read the the way he met and overcame his difficulties regard- Book of Revelations in order to see what is the fate ing the supply of temporal needs. His theology of all who practise the Black Art. does not interest me. George Muller is not known, neither does his name pass to posterity, because of his theology or doctrinal views, but because of his faith in God as the supplier of all temporal needs. Doctrine sometimes enters into the matter indirectly. however, in that a change of doctrinal view often leads to financial loss; that is where ministers are concerned. Muller offers a case in point, for while preaching in Sidmouth in his early days, the doctrine of baptism was brought to his notice in so challenging a way, that he felt compelled to make a close study and investigation of the subject. Afterwards being convinced of the truth of the doctrine of believers’ 25 26 A VENTURE OF FAITH. HE RENOUNCES HIS STIPEND. 27 baptism, George Muller straightway had himself minister in things carnal to those who served them baptised. Dr. Pierson says: ‘‘It is true that in one in things spiritual, and that while he did not desire way he suffered some pecuniary loss through this a gift, he did desire fruit that might abound to their step, taken in cbedience to conviction, but the Lord account.’ There is a great truth contained in these did not suffer him ultimately to be the loser, even words of George Muller’s. He wanted his little flock in this respect, for He bountifully made up to him to give, not because he might receive a gift (for he eee sacrifice, even in things that pertain to this knew that God could look after him in any event), ife. but in order that they might be blessed in the giving It was about this period of his life that young and develop spiritual qualities of character by so George Muller accepted his first pastorate. He was doing. Here we get a glimpse of his great faith and of a very independent nature, admirably so. He sincerity and purity of motive. came to London at the invitation of the London Apparently the salary was withheld for a time, Missionary Society, having been accepted for train- possibly owing to the fact that many disliked his ing as a worker among the Jews. However, he preaching. “‘He determined to remain for a time, found it impossible to be tied down as a paid worker however, until he was either openly rejected as of that society. So he wrote explaining that he could God's witness, or had some clear divine leading to work for them only without salary, and when and another field of labour.’’ The fact that the salary where the Lord might seem to direct him. However, was not given did not matter, because two brethren the society were of the opinion that they knew how came forward and undertook the provision of all the to direct George Muller, much better than the Lord young minister's needs. did, so they replied to the effect that they felt it It was not long after he began to receive the set- “mexpedient to employ those who were unwilling tled stipend, that in 1830, George Muller came to to submit to their guidance with respect to mission- the conclusion that he would prefer not to receive ary operations,”’ etc. a fixed salary at all, but rather to depend upon the George Muller was then led to accept the pastor- freewill love offerings of his congregation. Thus we ate of a certain chapel at Teignmouth. It was a see that he was continually making experiments in small ‘‘cause,’’ for the membership was but eighteen faith, and these prepared him for the greater adven- and the stipend fifty-five pounds per annum. tures in faith which he was to make later in life. Previous to this he had taken over the work tem- According to modern standards a salary of fifty-five porarily. He now told the people plainly ‘‘that pounds per annum was not much to give up. Indeed, should they withhold salary it would not affect his some popular or fashionable preachers of to-day decision, inasmuch as he did not preach as a hire- would not miss this sum from their income It meant ling of man, but as a servant of God, and would however, a great deal to George Muller. Fifty-five willingly commit to Him the provision of his personal pounds a year in those days was sufficient to live on. needs. At the same time, however, he reminded Even in my young days 25s. a week was considered them that it was alike their duty and privilege to a good wage, while routine clerks received merely v 28 A VENTURE OF FAITH. HE RENOUNCES HIS STIPEND. 29 £50 a year, and farm labourers but 10s. per week. “He further felt,” continues Dr. Pierson, whose But in 1830, moreover, a salary of fifty-five pounds hook | recommend as being the most understanding a year was worth of all the biographies, “‘that to be entirely consistent, much more, and deemed much more, than in my later time. It also represented he should ask no help from man, even in bearing a considerable sacrifice on the part of the little flock necessary costs of travel in the Lord’s service, nor to raise such a sum. even state his needs beforehand in such a way as This decision on the part of George Muller was indirectly to appeal for aid. All of these methods “his final farewell to all earthly possessions.” It was he conceived to be forms of trusting in an arm of a momentous event, flesh, going to man for help, instead of going at for the young pastor had by this time taken to himself a wife. This act of renun- once, always and only, to the Lord. And he adds: ciation left them both to look only to the Lord. “To come to this conclusion before God required Dr. Pierson* writes of this decision to give up a more grace than to give up my salary.’ ” fixed salary for any service rendered to God's people This act of George Muller’s in giving up his as follows:—While salary, abolishing pew rents, and doing away with calmly assigning scriptural grounds for such a position, he on the same grounds, collections may not meet with the approval of many urged voluntary offerings, whether of money or other of my readers, especially those who are ministers means of support as the proper acknowledgment of or clergymen in receipt of a salary or living. What service rendered by God’s minister, and as a sacri- is here written is in no way intended to be a criticism fice acceptable, well-pleasing to God. . . . He had of those who receive a fixed salary for ministerial a box put up in the chapel so that whoever had a work. All do not see eye to eye on this matter, and desire to do something for his support might put each one must be allowed freedom of choice to do such an offering therein as ability and disposition that which he thinks is right and advisable in his might direct. This was another act of faith, for it individual case. My own experience, in my own par- is well known that with collections in open plates ticular work, is that demanding, as it were, a fixed people give more, because they are ashamed of sum, in a business way, conduces to bondage, while giving so little, while others give more largely, to be accepting free-will offerings leads to liberty. Not seen of men, and to be thought highly of, in conse- only is there more freedom, but there is more har- quence. George Muller did away with collections mony in other directions. Even if it led to less being and put the box in their place, so that those who received (which apparently it does not) it would still could give but little should not give more through be a blessing, because to depend upon freewill offer- ings increases one’s own faith and leads to liberty shame, while those who could give a larger sum and freedom of life, such as was undreamed of should not do so from any unworthy motive, but before; and also the act of giving, freely, without out of love and gratitude. Surely this was a great compulsion of any kind, blesses and frees the giver, adventure in faith! so that all who join in this act, both givers and * Dr. Pierson’s book, George Muller of Bristol, can be obtained from The receivers, are blessed and enriched in their spiritual Bible and Tract Depét, Bristol. 30 A VENTURE OF FAITH. life, their faith is increased, and they are brought into the liberty of the sons of God. This study, together, of the life and work of George Muller up to this point, viz., when he had attained to the age of 25 years, shows us how won- PART I.—CHAPTER IV. derfully life was preparing him for his life’s work. Step by step the Spirit was leading him, every ex- perience being a preparation for greater experiences His STRENGTH OF FAITH. yet to come. But young George was a willing stu- dent. He did not wait for life to discipline him through experience—always a painful process—but he made daring adventures in faith, thus meeting the “Exceeding abundantly above all we ask or think.” Divine purpose half way, so to speak. These daring experiments in faith, instead of making his life more Some have said of George Muller that he lacked the difficult and painful, as they threatened to do, of faith for the healing of his own body. This was not course, at the time, did but fill his life with harmony. the case, for, through prayer, he was healed, in 1829, of a bodily infirmity of long standing, which never returned. He also at times prayed with the sick till they were restored. But it is also true that later in life he suffered from diseases for which he did not pray and for which he preferred to consult physicians and surgeons. George Muller lived to the age of 93, conducting his huge undertakings and continuing his preaching until almost the last moment. Is it not a sufficient testimony to the fact that if we live in an attitude of faith and dependence upon God, then we are not only provided with all temporal needs for our work, but also the necessary health and strength to carry on until our work is finished? George Muller was not called to be a healer, and he was wise in not trying to become one. He was engaged in more important work, for which he was so perfectly fitted. We can be truly successful only in the work to which we have been called. The work is not ours, it is God’s, and we are privileged to be worked through by God. No ser 31 32 A VENTURE OF FAITH. 33 HIS STRENGTH OF FAITH. vant of God can be more than a channel or instru- take place. God always provided, but sometimes ment. God works through his servants. They do it was delayed to the very instant of necessity, testing not work for God, but God through them. God George Muller's faith to the uttermost. But God raises up his own instruments, guides them, trains never failed, so that Muller came to the same con- them, and, if found worthy, uses them. All that they clusion as all who have tested God, and have in need for their own support and the carrying on of turn been tested, that He never fails or lets us down. this work comes to them just at the right moment, As The Narrative covers about three thousand and all necessary health, strength and length of days printed pages and consists of nearly a million words, are given to them. How foolish, then, for anyone Dr. Pierson could give it only a rapid glance. to think and proclaim that he has a great work to Dr. Pierson, when looking at the narrative as a do for God. God may have a certain work to do whole, points out seven conspicuous experiences. through him, that is if he is sufficiently humble, but that is quite a different thing. 1. ‘‘An experience of frequent and at times pro- Dr. Pierson’s biography appeals to me more than longed financial straits.”’ others I have read, good though they are, because he sees inwardly into George Muller's life, and Often funds were reduced to a single pound or traces at all times the directing and guiding hand of even penny, and sometimes to nothing. This is only God. The popular conception of George Muller is natural, for one who decides to live his life entirely probably that he was a sort of superman who did by faith must be prepared to live one day at a time a great work for God and humanity. Dr. Pierson, and even hour to hour. | think that it is only in this on the contrary, shows him to be no superman, but way that faith can be developed. It seems to me a man like ourselves, liable to sin, to doubt, to be that it would not be easy to develop faith in God discouraged, and even to complain. He also shows for supply while possessing a large balance at the that George Muller did not do a great work for God bank. Learning to be men of faith is like being really, but that God chose him as a vessel, or in- lrained as an athlete. We have to be tested, and strument, through which He accomplished His our training made more severe, so that our strength Divine plan. He shows how God prepared His ser- and powers of endurance are increased progressively. vant for the work which lay ahead, and also how [very time of testing, however, prepares us for faithfully and readily George Muller responded and ywreater adventures in faith, and also prepares us for reacted to every call and experience. that time when we enter into a larger knowledge in The Narrative of the Lord’s Dealings with George which we know that no asking is necessary, for all Muller,* in the form of five volumes, tells in detail things are ours {to use), and all that we can do is the story of his life’s experience in waiting upon God to praise God for it. All things are ours because in faith, and then waiting for the action of God to all things come from the Lord and are the Lerd’s. lo think that anything is our own personal property * Published by Nisbet & Co., London: Price 15/-. in to remain in bondage. We can only be stewards 34 A VENTURE OF FAITH. HIS STRENGTH OF FAITH. 35 or users of the things which belong to God and to this he made the most extraordinary adventures in all. Perfect liberty comes when we realize that all faith—launchings out into the deep, such as take things necessary are provided for our use at the our breath away. No wonder he had times of strin- right time, but that they all are the Lord’s, and are gency! The wonder is that in spite of these rapid for the use of the whole. Although, in an outward expansions, no real want or lack was ever sense, we may have to own a certain amount of experienced. “‘things,’’ yet in an inward sense we realize that all things are the Lord’s. Infinite provision is in the 2. “An experience of the unchanging faithfulness Father's bounty. To know this is perfect liberty. of the Father-God.”’ In order to prevent my readers from assuming that George Muller’s needs and the needs of the Lord’s Mr. Muller said to Dr. Pierson: ‘‘Not once, or five work, done through him, were meagrely supplied, let times, or five hundred times, but thousands of times it be said that during his life-time, without ever one in these three-score years, have we had in hand penny being asked for, without ever one single ap- not enough for one meal, either in food or in funds; peal being made for support, no less than one mil- but not once has God failed us; not once have we lion three hundred and eighty thousand pounds ster- or the orphans gone hungry or lacked any good ling, or over six million dollars, was voluntarily thing.’’ Divine bounty and provision never fail if we given to him. Every need was abundantly met, and only hang on long enough. If we cast ourselves upon neither George Muller nor the work was ever allowed God, entirely and completely, then God has to to get into debt. Even his book or journal, The deliver us, because He can never fail any one who Lord’s Dealings with George Muller, was paid for trusts Him entirely. If, however, our faith fails us, before it was issued; he would not have it printed if our trust “‘wobbles,”’ then we are not delivered. before the whole amount had been given to him. So long as we trust our ‘‘self,”’ or if we fall back George Muller considered it to be a sin to contract upon “self,” because we dare not trust God any a debt, and both he and his wife were prepared to farther, then God cannot deliver us. If, however, starve if necessary, rather than owe a penny. like George Muller, we refuse to give way, then God It must also be remembered that George Muller has to act, even at the last moment. encouraged tests and times of stress and difficulty through his progressiveness. He kept on increasing 3. “An experience of the working of God upon the size of his orphanages with a consequent increase the minds, hearts, and consciences of contri- in outlay and expenditure of upkeep year after year. bulors to the work.’’ His object was not merely to run orphanages and to supply the Mission Field with men and money, but Dr. Pierson says: ‘‘Literally from the ends of the rather to teach people by his example how to live earth, men, women, and children who had never a life of faith, and how to enter into liberty over the neen Mr. Maller, and could have known nothing of matter of temporal supply. In order to accomplish the pressure at the time, have been led at the exact 36 A VENTURE OF FAITH. HIS STRENGTH OF FAITH. 37 crisis of affairs to send aid in the very sum or form often had the exact amount needed (and sometimes most needful. In countless cases, while he was more) brought to him by the postman, and he de- still on his knees, the answer has come in such close clared that to be an answer to his prayer. although correspondence with the need as to shut out chance perhaps the amount had been despatched months as an explanation, and compel belief in a prayer- ago from some distant land. Scoffers laugh and healing God.’ Or it might be described as putting sneer, saying what a simpleton the man must be to one’s trust in an unvarying Divine principle or law, think that such a thing is an answer to prayer! How which cannot fail to act when conditions are fulfilled. can it be, for the gift was posted to him months All who have conducted work on the free-will before he started to pray for it. The answer is that offering plan can endorse Dr. Pierson’s words. It the supply comes automatically in response to our has been my own experience that just when the need attitude of faith and trust in the invisible and inex- arises the necessary supply always comes. The need haustible supplies of the Infinite, and not merely as may be in August, so that a supporter in Australia a result of a petition on a certain date. Prayer, how- must send his love-offering in June for it to arrive at ever, is both necessary and helpful, as we must con- the right time, thus ruling out telepathy, which is stantly seek God's face if ever we are to maintain the latest explanation of prayer, according to a cer- and live in the attitude of faith upon which every- tain intellectual parson who shall be nameless. thing depends. Supply does not come through prayer, that is by It is impossible to live a life of faith without asking for it, except in so far that such prayer main- prayer—continual prayer. It is only through persist- tains the faith of the one who prays. It comes as a ence and perseverance in prayer that our faith can result of an attitude of faith, a condition of mind be maintained. It is only by seeking God with our and heart, in which the Invisible is depended upon whole heart, and by leaning on Him, no matter solely for all things necessary, instead of upon the what happens outwardly, and in spite of appear- visible and earthly. Prayer in the form of begging ances, that we can maintain that attitude of mind and beseeching God kindly to answer our requests, that produces the faith that can move mountains of and also ‘‘treatments,’’ as they are called, are not difficulty. The life of faith is a life of continual capable of producing supply in themselves. They prayer and waiting upon God, seeking in the Invis- help only to the extent that they establish the mind ible the satisfaction of all our needs. We must first in a condition of faith and entire dependence upon achieve in the unseen before we can venture vic- the Invisible Resources, which are inexhaustible. It toriously in the practical affairs of life. is through this attitude of faith and dependence upon the Real and Inexhaustible that the right amount of 4. “An experience of habitual hanging upon the supply is brought to us just at the right time, even unseen God, and upon nothing else.” though it has to be sent off by someone, months before it is needed. George Muller, while on his The reports that George Muller issued, each year, knees praying for the needs of his orphans to be met, Were reports only, and in no single case did he make HIS STRENGTH OF FAITH. 39 38 A VENTURE OF FAITH. any appeal for funds, or ask for a single penny. All our regular readers know that no appeals are ever made on behalf of our own work, and that | hese reports were simply an account of his stew- ardship, telling people what had been done during would rather give the work up than start that method. If this work is God’s work (and it is of no use what- the year, how the work was progressing and ack- ever if it is not, and therefore, not worth carrying nowledging the many donations, etc. At one time on), then God is quite capable of looking after it. during a time of stringency, Mr. Muller withheld the But readers may have wondered why, while rigidly report for a time, so that people should not know of his need, and thus, through knowing of the need, abstaining from making any appeal on behalf of the be influenced to subscribe. Science of Thought work, I sometimes issue appeals on behalf of other bodies, such as slum missions, This is one of the great secrets of living a life of etc. It may be rather inconsistent on my part, | faith, a life dependent upon God. There has to be admit, but the friends who conduct these worthy a complete dependence upon the Invisible and upon missions have perhaps not yet risen to the faith that the Invisible alone. Sometimes people in financial animated George Muller; they may still think that difficulties write to me asking me to make an appeal they ought to appeal to the public, but because their on their behalf. It would be difficult to refuse these “cause’’ is good and lovely, | make an exception requests if I did not know that it would be doing in their case. If, however, they were to work through them the greatest possible harm to accede to their the various stages of initiation into the life of faith, request. Deliverance can never come, nor can vic- even as George Muller did, and as all must do who tory be achieved, if we adopt the attitude of mind aspire to live a life of faith and entire dependence that allows us even to think of appealing to the upon God, then they would enter into liberty, and public for help. The very basis of the life of faith never more have to ask me to appeal on their behalf. and victory is to look to no man, but only to God. If such an appeal were made, and if it were success- It is not for us to criticize such workers who appeal to the public for alms and support. Far from it; in- ful, the cone upon whose behalf the appeal was made stead, we are all filled with admiration for their would soon be in as bad a state of want, debt, and Christlike lives and self-sacrificing devotion, and love difficulty as ever. This would be because giving them, and bless them and pray for them, and desire way to the temptation of seeking help from man, for them all that is good. But a study of George and appealing to man, would create ‘such an atti- Muller's life convinces me that they would enter tude of mind as to cut him off entirely from all Divine resources, thus leaving him at the mercy of into more liberty and freedom, and a glorious state the world and adverse influences—at the mercy of a of rest, peace, and certainty, if they were to con- world in which every man is for himself, and “the duct their work on his lines. It is true they would devil take the hindmost,’’ in which state of grab and have their times of testing, even as he had, and robbery the child of God (who is yet apart from would have to win their way, step by step, but thev would come through victoriovsly, even as he did. God, through not living a life of faith) is a helpless There is an unvarying law of Divine Supply of victim. 40 A VENTURE OF FAITH. temporal necessities which, if obeyed, and complied with, never fails to act. All that we need for our body and for our work is all ready waiting for our use—merely waiting for us to fulfil the conditions. The law always acts, it cannot fail. PART I.—CHAPTER V. CAREFUL STEWARDSHIP. “For the which cause | put thee in remembrance that thou stir up the gift of God which is in thee.” THE purpose of this little book is not to glorify George Muller. That, indeed, would be the last thing that he would desire. It is rather to point out the rules of the game, that is, those divine laws and principles which govern life both in temporal and spiritual things. Glorifying the personality instead of emphasizing the Truth, leads to much error. For one thing it draws away from Truth, and, for an- other thing, it gives rise to the idea that the hero is‘a sort of superman or god, beyond ordinary mor- tals such as we. Because of this it is thought that what he did and achieved is not possible to us plain, everyday folk. While it may be true that we are not called to a great work such as the Lord did through George Muller, yet we are called to exhibit and exercise the same faith that he exhibited and exercised at all times. We can all become men and women of faith even as he, for God calls us all to this greater and richer, happier and freer life of en- tire dependence upon the Divine Invisible. We can all pass through the same training and apprenticeship through which George Muller passed. 41 42 A VENTURE OF FAITH. CAREFUL STEWARDSHIP. ~ 43 and enter into the liberty and certainty into which giving as to the propriety or expediency of receiv- he entered; and all this can be accomplished while ing what was offered, it was declined, however we are still engaged in our daily task. Our work pressing the need, unless or until all such objection- far God is the act of service that comes nearest to able features no more existed. If the party contri- hand. Doing our duty is the best way of serving buting was known to dishonour lawful debts, so that both God and man. There may not seem to be much the money was righteously due to others; if the gift scope for living a life of faith such as George Muller was encumbered and embarrassed by restrictions lived, while sweeping out grates, cooking dinners, that hindered its free use for God; if it was desig- or digging the ground, pulling up the everlasting nated for endowment purposes or as a provision for weeds, or adding up columns of figures, or sitting Mr. Muller’s old age, or for the future of the insti- in an office dictating letters. tutions; or if there was any evidence or suspicion But faith is required to live any life successfully that the donation was given grudgingly, reluctantly, and triumphantly, and although ordinary people can- or for self-glory, it was promptly declined and re- not give up their salary or income as Muller did, yet turned. In some cases, even where large amounis they can exercise faith, and make daring adventures were involved, parties were urged to wait until more in faith, thus entering into a state of liberty and cer- prayer and deliberation made clear that they were tainty. All the experiences of George Muller’s life, acting under divine leading.” together with its achievements, can be applied to our It is a pity that this gifted biographer had to dis- everyday lives. There are lessons innumerable for miss such an important subject in so few brief us all. To the extent that he overcame his difficul- words. In this short sentence there are so many ties and problems, so also may we overcome ours. grave decisions, involving tremendous adventures in Differences in circumstances have very little to do faith as to take away one’s breath. Here we see with the matter. We can all be as successful in living revealed what living a life of faith meant to George our individual life, beset as it is with its own peculiar Muller. We can all follow him, perhaps, in his re- feaeaaes and problems, as George Muller was in fusal of money coming from doubtful sources. We his. can perhaps follow him even in his refusal of gifts Now, having said this, let us pass on to the next “encumbered and embarrassed by restrictions that ts . : o conspicuous : experience,’ as Dr. Pierson calls hindered its free use for God.’’ But when we come them. to Mr. Muller's refusal of large sums of money kindly and lovingly given for endowment purposes, 5. “‘An experience of conscientious care in accept- or as a provision for his old age, and for the future ing and using gifts.” of the institutions, we all of us must be filled with amazement. Then, again, the returning of large sums These are the words of Dr. Pierson, and he con- of money with the suggestion that the donors should tinues: ‘Here is a pattern for all who act as stewards “wait until more prayer and deliberation made clear for God. Whenever there was any ground of mis- that they were acting under divine leading,’’ must 44 A VENTURE OF FAITH. CAREFUL STEWARDSHIP. 45 also fill us all with wonder and admiration. The fact spired him in undertaking the work of starting and that George Muller could act in these ways when maintaining the Orphanages. the money was so much needed, and for so good a To start an Orphanage, merely, was not his ob- purpose, impresses me more than the spectacular ject. He had a greater goal in view—he was in- aspect of his work. That one million three hundred spired by a deeper motive. I cannot do better than and eighty thousand pounds sterling (nearly seven reproduce Mr. Muller’s actual words in which he million dollars) were given to George Muller during states his motives and objects. They are as follows: his ministry; that he built orphanages, at a cost of “Through my pastoral labours among the saints in £115,000, and maintained them, feeding, clothing, Bristol, through my considerable correspondence, and educating thousands of orphans; and that, in and through brethren who visited Bristol, | had con- addition to all this, he started and kept going a Mis- stantly cases brought before me which proved that sionary Society which sent, equipped and maintained one of the especial things which the children of God a large force of missionaries in foreign lands; all this needed in our day was to have their faith strength- does not impress me half as much as George Mul- ened. For instance, | might visit a brother who ler’s refusal of money sent for his old age and for worked fourteen or even sixteen hours a day at his the endowment and future support of his work. trade, the necessary result of which was that not The great things are always accomplished out of only his body suffered, but his soul was lean, and sight. First within and then without—this is always he had no enjoyment in the things of God. Under the law. The real work of George Muller's life was such circumstances I might point out to him that he done in secret, on his knees, and at his desk. Here ought to work less, in order that his bodily health —— it was that great battles were fought and won, great might not suffer, and that he might gather strength eusiane made, together with heroic ventures in for his inner man by reading the word of God, by aith, meditation over it, and by. prayer. The reply, how- To one who asked him the secret of his service he ever, | generally found to be something like this, said: ““There was a day when | died, utterly died’’; ‘But if I work less | don’t earn enough for the sup- and as he spoke, he bent lower and lower until he port of my family. Even now, whilst | work so much almost touched the floor—‘‘I died to George Muller, | have scarcely enough. The wages are so low that his opinions, preferences, tastes and will—died to } must work hard in order to obtain what | need.’ the world, its approval or censure—died to the ap- ‘There was no trust in God. No real belief in the proval or blame even of my brethren and friends— truth of that word, ‘Seek ye first the kingdom of and since then | have studied only to show myself God and His righteousness, and all these things shall = approved unto God.”’ he added unto you.’ In order to understand properly why Mr. Muller “| might reply something like this, ‘My dear refused all donations towards the support of his old hrother, it is not your work which supports your age, all endowments, and all provision for the future family, but the Lord; and He who has fed you and of his work, we must consider the motive that in- your family when you could not work at all on 46 A VENTURE OF FAITH. CAREFUL STEWARDSHIP. 47 account of illness would surely provid e for you and ness, who suffered in their souls and brought guilt yours, if for the sake of obtaining on their consciences by carrying on their business food for your inner man, you were to work only for almost in the same way as unconverted persons do. so many hours a day as would allow you proper time The competition in trade, the bad times, the over- for retire- ment. And is it not the case now that you peopled country, were given as reasons why, if the begin the work of the day after having had only business were carried on simply according to the a few hurried moments for prayer; and when word of God, it could not be expected to do well. you leave off your work in the evening, and mean Such a brother, perhaps, would express the wish then to read a little of the word of God, are you not that he might be differently situated; but very rarely too much worn out in body and mind to enjoy did | see that there was a stand made for God, that it, and do you not often fall asleep whilst reading the there was the holy determination to trust in the living Scriptures, er whilst on your knees in prayer?’ The God, and to depend on Him in order that a good brother would allow it was so; he would allow conscience might be maintained. To this class like- that my advice was good; but still I read in his counte wise | desired to show, by a visible proof, that God nance, even if he should not actually have is unchangeably the same. tae said so, ‘How should I get on if I were to carry out your advice ‘Then there was another class of persons, indi- ?’ “Tl longed, therefore, to have something to point viduals who were in professions in which they could the brother to as a visible proof that our God and not continue with a good conscience, or persons who Father is the same faithful God as ever He was; as were in an unscriptural position with reference to willing as ever to prove Himself to be the Livinc spiritual things; but both classes feared on account Gop in our day, as formerly, to all who put their of the consequences to give up the profession in trust in Him. Again, sometimes I found children of which they could not abide with God, or to leave God tried in mind by the prospect of old age, when their position, lest they should be thrown out of em- they might be unable to work any longer, and, there- ployment. My spirit longed to be instrumental in fore, were harassed by the fear of having to go into strengthening their faith by giving them not only the poor-house. If in such a case | pointed out to instances from the word of God of His willingness them how their Heavenly Father has always helped and ability to help all those who rely upon Him, but those who put their trust in Him, they might not tc show them by proofs that He is the same in our perhaps always say that times have changed; but day. 1 knew well that the word of God ought to be yet it was evident enough that God was not looked enough, and it was, by grace, enough to me; but upon by them as the Livinc Gop. My spirit was ntill | considered that | ought to lend a helping hand oft-times bowed down by this, and | longed to set to my brethren, if by any means by this visible proof something before the children of God whereby they of the unchangeable faithfulness of the Lord, | might see that He does not forsake, even in our might strengthen their hands in God; for | remem- day, those who rely upon Him. hered what a great blessing my own soul had re- “Another class of persons were brethren in busi- ceived through the Lord's dealings with His ser- 48 A VENTURE OF FAITH. CAREFUL STEWARDSHIP. 49 vant, A. H. Franke, who, in dependence upon the and are, provided with all they need only by prayer Living God alone, established an immense Orphan and faith, without any one being asked by me or House. (In Germany.) my fellow-labourers, whereby it might be seen that “|, therefore, judged myself bound to be the ser- God is FarrHFUL STILL and Hears PRAYERS STILL. vant of the Church of Christ in the particular point That I was not mistaken has been abundantly on which | had obtained mercy; namely, in being proved, both by the conversion of many sinners, who able to take God by His word and to rely upon it. have read the accounts which have been published All these exercises of my soul, which resulted from in connection with this work, and also by the abun- the fact that so many believers with whom I became dance of fruit that has followed in the hearts of the acquainted were harassed and distressed in mind, or saints, for which from my inmost soul I desire to brought guilt on their consciences, on account of not be grateful to God, and the honour and glory of trusting in the Lord, were used by God to awaken which not only is due to Him alone, but which I, in my heart the desire of setting before the Church by His help, am enabled to ascribe to Him.”’ at large, and before the world, a proof that He has These words of George Muller’s explain very not in the least changed; and this seemed to me clearly why he refused all donations sent to him to best done by the establishing and carrying on of an provide for his old age, and also all moneys sent as Orphan House. It needed to be something which endowments, or for the future of the Orphanages. could be seen even by the natural eye. Now, if I, lis aim was to provide an object-lesson in faith— a poor man, simply by prayer and faith, obtained, day by day faith, a life of utter dependence upsn without asking any individual, the means for estab- God. Because of this it was out of the question to lishing and carrying on an Orphan House, there accept cither endowments or provision for the needs would be something which, with the Lord’s blessing, of his old age. If he had accepted these kind gifts might be instrumental in strengthening the faith of it would have been a contradiction of the real aim the children of God, besides being a testimony to and purpose of the work. The Orphanages would the consciences of the unconverted of the reality of no longer have been an object-lesson in faith, but the things of God. This, then, was the primary rather of prudence and worldly wisdom. Apart from reason for establishing the Orphan Houses. all this George Muller knew ‘better than we do that “I certainly did from my heart desire to be used il he had accepted sums of money as_ provision by God to benefit the bodies of poor children be- ayainst the needs of his old age, and for the future reaved of both parents, and seek, in other respects, demands of the Orphanages, his own spiritual life with the help of God, to do them good for this life. would have suffered an eclipse. No longer would I also particularly longed to be used by God in get- Ne have been able to keep his faith and spiritual ting the dear Orphans trained up in the fear of God; vinton clear, day by day, like a glass or china vessel but still the first and primary cbject of the institu- that in continually being washed in a stream of tion was, and still is, that God might be magnified crystal water. Instead they would have become by the fact that the Orphans under my care were, tlouded and dim. It is only through the daily exer- 50 A VENTURE OF FAITH. cise of faith—through meeting with experiences which compel us to cast ourselves completely upon God, acknowledging that He alone can deliver us and supply our needs, and that if we are to be PART I.—CHAPTER VI. delivered then God must do it, and do it in His own way and at. His cwn time—it is in this way alone that our spiritual vision can be kept clear and our faith retained fresh and ever new. “ Looxinc Unto Gop.” In order to maintain his faith and develop it, George Muller, like many more of us, constantly en- deavoured to make his life more difficult so that he Pray to thy Father whi ch is in secret, and had to trust God, because there was no other way thy Le Fat ey i ies i seeth in secret shall reward out. When the die is cast, when we have ventured all, when we have burnt our boats behind us, it is then that we can trust God, really and truly without We now Pass on to the sixth ‘conspicuous exp any reservation or holding back. ric ne which is: e- ‘‘An experience of George Muller was determined not only to put the tion lest there should be extreme cau - even a careless betr work of the Orphanages and his other activities on a the fact of pressing ayal of need, to the purely spiritual basis, but also his own life. Each ‘ese again are the outside public.” day must be a day of adventure and of casting all exact words of son Dr. Pier to whom 1 am much inde bted for much of the mat care upon God, relying upon the Invisible for supply rial used in these articles. e. He instead of the arm of flesh; upon Divine Wisdom, helpers of the institutions continues: ‘* The were allowed to come into instead of upon expediency, prudence, and the wis- mich close fellowship and to have such kno dom of man. He knew the curse of too much money, of the exact state of the wledge work as aids not onl A and the blessedness of being hard up, but yet at common labours, but in common prayers and elf the same time to know that all needs will be sup- denials. Without such acquaintance . plied at the right time, without fail. He knew that serve, pray, they could not he had the inexhaustible resources of the Infinite nor sacrifice intelligently. But these fmmociales upon which to draw, and that these could never were most solemnly and repeatedly charyed never to reveal to thos e without, not even fail. in the most serious crises, any want whatsoever the of work.’ The one and only resort was ever to be the God who hears the cry of the needy; and the eater she exigency, the greater the caution lest there pore. should even seem m to be a look<iing away from: divine to human help. Bl | | 52 A VENTURE OF FAITH. “LOOKING UNTO GOD.” 53 This is another rule not easy to carry out. | say of every pound subscribed to some organ ized chari- ‘tule’ advisedly, because there are definite rules ties only two shillings and sixpence ever reaches the governing the life of faith, which if obeyed always work itself, the other seventeen shilling s and six- bring all that is needed, but which, if not carried pence being expended in advertising and collect ing. out, lead to difficulty, stringency and bondage. How different is the condition of affairs when free- When depending upon God for supply we must not will offerings are depended upon. There is perfect merely refrain from making appeals to the Public liberty, no debt incurred, no worry, no anxiety, but on behalf of our work, but we must also not let just what is required to meet the needs anyone know if funds are at zero. In other words of the work comes to hand exactly at the right momen t. There we have to act at all times as though the necessary are no expenses of advertising, nor of collectors, so supply is already visible. If we do this then it is that the whole of the money subscribed goes direct obvious that we cannot let people know of 4 to the work. Because no debt is incurred there is apparent lack, for that would break contact = no interest to pay, neither is there any of the anxiety God. It would be an act of weakness. It woulc that debt brings with it. cancel our dependence upon God, and transfer it Let us notice the sharp contrast that exists betwee n . man. an Pts Muller realized the importance of this = the methods of faith and those of the world. George Muller never allowed any outsider to know that the most rigidly enforced the rule. It is not an aro work was ever short of funds. The method of the always to follow, but those who follow it, at ougt world and of human wisdom is to make an appeal, they may apparently suffer loss at the time, do not to pitch a piteous tale, to hint at the work having lose in the long run; but, instead, enter into liberty to close for lack of support, to disclose a sad regarding temporal supply, which is a thing far more tale of debt and interest payable, and to beseech people precious than any material thing. . by to help. Such a negative recital of woe is very bad 1 do not say that money may not be raised by psychology. It sets the imagination of the manage- other means. It can be so raised, yet to do so is ment and of all the officials and staff, also of other than faith. And it leads to bondage and many the public, running in. the wrong direction. George evils, such as the materialization of the otherwise Muller's method on the contrary is good psychology, splendid work. There is a tendency for the Spit eac lor it sets the imagination of all concerned working to withdraw from such work, leaving only “ gain, in the right direction. shell of huma n organization _and activit y. Vhere were times when George Muller was sufficient money can be obtained only by ee tempted in this matter. When funds were exhausted advertising, by paid collectors, and so on, the no and, apparently, there was no prospect of immediate of which eats up much of the money that is a lit - relief, someone might write or call asking if the work lected; so that of the money subscribed very eee . wan in need of help. He knew that if he stated the ever reach es the work prope r. It has been true facts of the case a handsome donation would with what measure of truth | do not know , that out reeult. But George Muller never did do so, and in 54 A VENTURE OF FAITH. “ LOOKING UNTO GOD.” 55 this he was very wise, as all who have depended that the work is supported by voluntary gifts. George upon free-will offerings very well know. To have Muller, when he gave up his salary as a minister, put given way would have undermined his own faith up a box in his church, into which those of his con- and that of his workers. It would also have directed gregation who felt so disposed could put their love their attention away from God to man; and this offerings. He also announced that it was their privi- would have been disastrous. lege to help the Lord’s work by giving freely to it. In my very small way I have experienced the same Thus it was made known that the work was sup- thing. People have written, most kindly, saying: ported by voluntary gifts. But no one was ever “If your funds ever need help just let me know, and asked to give, while every opportunity to evade giv- I will send a donation."” When replying to thank ing was given, to those who did not want to help the writers for their kindness | have always said that That is to say, George Muller did not want any they never would hear from me, because the work money that was given reluctantly—given, perhaps , always has received, and always will receive, the because people are looking when a collection plate support that it needs, without anyone being asked is pushed in front of one. He desired only the money for a penny. It is the Lord’s work, and He is quite that was given with a full and grateful heart. He did capable of supporting it. The way I look at things so because he knew that the Lord desired only such is this. If a certain thing seems necessary, then if rifts, and that all unwilling contributions could never the money comes along before it is necessary to bless either the work or the giver. order it, it is the Lord’s will that we should have it. ‘Vo act as he did was a great adventure in faith. If the money does not come along, then the thing It meant giving up his only material source of tem- is not needed, and thus | have been prevented from poral supply, viz., his salary as a paid minister; it making a mistake, or false move. There is no difh- meant, humanly speaking, casting away the sub- culty on God's side. He can provide all the funds stance, a sure thing, and depending instead upon necessary, and always does provide them, through an intangible and untried principle or law, or upon moving the hearts of His people to give; and if the people's generosity. The question was, Would they work is necessary then all its needs are provided for tive, when not compelled or cajoled into giving? without asking anyone, or making any appeal. If Would not some of them be glad of the opportunity the Lord wants the work to go on He will provide to avoid parting with their hard-earned meney ? for it. If He does not, then He will not; and if the George Muller, however, did not depend upon work is not the Lord’s then the sooner we stop it people, nor upon their generosity, but put his trust the better it will be for all concerned. ina living God. He trusted in a divine law or prin- Now although it is an absolute necessity that no ciple, and because of this he was to succeed right one should be asked for funds, and that no one from the commencement. He knew the rules or should be allowed to know that the work is short laws governing the life of faith, for he had already ef money (temporarily, always temporarily, be it re- tested them and proved them to be true. But in membered), yet it is admissible to let it be known spite of this his was a great venture in faith, be- 56 A VENTURE OF FAITH. “ LOOKING UNTO GOD.” 57 cause things always appear to be differen t from Truth, and maintained in Truth. This can what they truly are. When gifts are already on be achieved enly through waiting upon God, the way the man of faith is faced with seemin through g entering the Super-conscious in which lack. But, conversely, when his purse is empty, we see and know things as they really are, and not and his cupboard bare, there is plentiful supply as they, to us, falsely appear. near at hand. The man of faith who puts his trust in a living God, when he prays can thank God for the thing which he knows is his, although out- wardly it has not yet appeared, and to human sense never will appear. He is therefore not sur- prised when something beyond his expectations almost miraculously comes about. How different is this from prayer as ordinarily practised. If what was prayed for fell down on to the head of the one praying, no one would be more surprised than the supplicant. When George Muller gave up his salary it was about fifty pounds per annum. So much was he prospered, that later, although he did not seek it, his income from love-offerings rose to £2,600 a year (equal almost to £5,000 a year to-day), most of which he gave away to the work of the Lord. I must not close this chapter without pointing out that in addition to venturing our all upon God, and in addition, also, to keeping from outsiders any hint, even, of temporary, apparent lack or stringency, there must also be a continual waiting upon God, a constant turning to the Unseen. The amount of | supply manifesting in the outward is in direct pro- portion to the amount of real prayer in which we persistently and perseveringly engage. We do not have to pray in order to convince God. God does not have to be convinced, but we ourselves have to be convinced and brought into a state of awareness and realization. It is not necessary that God should be changed, but that we should be brought into FAITH VICTORIOUS. 59 abundant or sufficient supplies always appeared. It is helpful to receive this confirmation, and | thank our correspondent for sending this testimony. The next letter confirms a story that I have not come across in any of the books on the life of George PART I.—CHAPTER VII. Muller. It may be in one of them, however, but if so, I have not yet found it. The story is so persistent that one feels surprised that it is not referred to in FaiTH Victorious. print. This story, as | have heard it, is similar in some respects to the one just related. In this case, how- “Thy Word is a lamp to my feet, and a light ever, it was dinner which was not forthcoming. to my path.”’ George Muller, however, acted as though abundance was already manifest. He made the children sit down at the dinner table, although there was no food BEFoRE passing further in our study of the life of to put on it. Still no food appeared, so he told the George Muller, let me reproduce parts of two in- children to sing Grace, and while this was being teresting letters which have come to me. The first done, up drove two baker's carts full right up with one runs as follows: ‘“‘] have been especially inter- bread, but who sent it no one knew. The great ested in your articles on George Muller, as my point about this is that Dr. Muller acted as though father was brought up in his Schools. It may be of abundance was already manifest. He exhibited faith. interest to you to know that during my father’s time Ile not only believed that God would supply all his there, funds became so exhausted that there was no needs, but he acted as though such supply was breakfast for the children, one morning. So Dr. already visible, Ple made arrangements for it. Many Muller held a prayer meeting, for he never went ol us, alan! say that we have faith, and that we be- into debt. By that morning’s post came notice of a lieve that our supply will manifest, yet at the same large consignment of Scotch oatmeal, a gift, and a time make arrangements m ¢ >it does not appear. cheque for £800—both, of course, unsought. My We make sure that we have a bolt hole,”’ to which father, who is a great age, is a living testimony to we canrun, We say we are going to be victorious, the wonderful influence of Dr. Muller, for he is truly vel we make preparations for defeat. The life of a Christ-like character.”” Taith cannot be lived in this way. Courage is re- This letter is very interesting, in that it confirms quired, We must be willing to burn our boats be- what has been said that though George Muller's hind us, and to trust ourselves entirely to the In- faith was tried and tested almost to breaking point, visible Power. The letter which follows confirms and supplies were withheld until all seemed lost, yet the story in an interesting way. Naturally, it differs God never let him down. At the very last moment in minor details, as oft-told tales always do. 58 60 A VENTURE OF FAITH. FAITH VICTORIOUS. 61 Lord! I've often wondered what the old boy thought “Have read with special interest your papers upon when he saw them!’ George Muller, because | was borti in Bristol, on the “This is as nearly as possible in the words it was Durdham Downs, a short distance from the Orphan- told me. Mr. had heard nothing of the other ages, and grew up in knowledge of what faith meant side—was not even interested when I tried to tell to him. | wonder whether it would interest you to him—just went on chuckling at his own recollec- hear a little story in this regard? tions. “When I was a child, a tale went the rounds—got “If this interests you and you ever speak of it to into the Bristol “Times and Mirror’ too— that one anyone—it would perhaps be as well to suppress morning, just lately, George Muller had found him- names—though | don’t suppose Mr. would self with some hundreds of orphans on his hands mind.” and not one morsel to give them for breakfast, nor Now let us return to a study of George Muller and money to buy any. He told God about this, and, the secret of his success and achievement. while still on his knees, two baker’s carts full of Be it noted that | am not attempting to write a bread arrived—an anonymous gift. biography, nor even a brief outline of the life of this “T must confess we children were sceptical—it just remarkable character. Those who desire to read the didn’t seem probable. life. of George Muller should procure one of the “Two and a half years ago | was in Rio, had given several excellent books on the subject. What we up my house and was awaiting the boat at the farm wish is just to unfold certain lessons from his life, to of friends. Mr. is of an old West of England discover the secret of his achievement and the foun- milling family, and out there he manages the milling dation of his faith. part of The He is about my own age (getting George Muller found three texts which are the near 60), and, talking about the old folk in " secret of true prosperity. The first is Joshua i, 8: he asked me if I’d ever heard of George Muller. “This book of the law shall not depart out of thy “When I was a boy,”’ he went on to say, ‘I used to mouth; but thou shalt meditate therein day and stay a lot with my uncle—a bit wild, very fond of night, that thou mayest observe to do according to his wife however—a very good woman, my Aunt. all that is written therein: for then thou shalt make He'd been out early at the bakehouses and came thy way prosperous, and then thou shalt have good back up into their bedroom (I after him, as usual), and success.’’ And the second is found in the first Psalm. found my Aunt on her knees by the bed. He stood Here it is: ‘Blessed is the man that walketh not in waiting by the window till she got up and came to the counsel of the ungodly, nor standeth in the way him, and he put his arm round her waist and said, of sinners, nor sitteth in the seat of the scornful. But “Milly, | don’t think Ged’s very pleased with me his delight is in the law of the Lord: and in his law lately. What'll | do? And she answered like a doth he meditate day and night. And he shall be shot, “send some bread to George Muller. He wants like a tree planted by the rivers of water, that bring- it.’ “So I will, lass,’ said he, and went right down, eth forth his fruit in his season; his leaf also shalt had two carts loaded up, and sent them straight off. 62 A VENTURE OF FAITH. FAITH VICTORIOUS. 63 not wither; and whatsoever he doeth shall prosper.” mersed in care and outward activities, George Muller And the third is found in James i, 25: ‘‘Whoso was engaged in prayer and study of the Word. While looketh into the perfect law of liberty and continueth, others were wasting their energies in idleness or too this man shall be blessed in his deed.” much work, he was reaching out into the Invisible. Dr. Pierson remarks: ‘‘Here, then, we have a He was working first in the Unseen, after which threefold witness to the secret of true prosperity and wonderful things came to pass in the Seen. unmingled blessing.’’ Yet these would have been All that we have learnt from George Muller’s life useless if George Muller had been content only with does but confirm what we have been teaching for reading them in the Bible. The secret of his pro- years. First in the Unseen, then in the Seen. We sperity and success was that he claimed these texts cannot get away from this truth. If we desire to see as his own, believed them to be absolute truth, and results in the outward life, then something more than lived in them. It is one thing to know these things, outward activity, striving and industry is necessary. and quite another thing to practise them. Know- We must first work within, in the Invisible, in The ledge itself is of little or no value if it does not lead Secret Place. If we do this, persistently, persever- to action. A man may know how to paint a picture, ingly, continuously and habitually, then the outward but if he does not paint his picture, of what use is results will follow as a matter of course. While out- his knowledge? A man may know how and why ward activities must not be neglected, and while exercise is good for his health, and he may be skilled industry and application are necessary, yet the in all kinds of health-giving physiological movements, silent work in the Unseen is by far the more im- but if he never makes use of them, or takes any portant. If we persevere in reaching out into the exercise, his knowledge is useless to him. Invisible, then outward work and labour cease to be It is the same with regard to knowledge concern- anxious toil, and we are able to accomplish far more, ing faith, the laws governing the life of faith, and the with less effort than ever before. inner aspects of supply, through making invisible Students not infrequently write to say that they contacts with the One Source of all things; if know- cannot spare the time for study and meditation—that ledge is not translated into action, then we might the duties of life are too onerous and exacting, that just as well be without it. life is too complicated and too full of activities of all People are apt to look upon George Muller as a kinds, and also duties, for any such regime to be super-man, one who was born supericr to ordinary followed. They are like the man described by George folk; just like a giant or strong man is born superior, Muller, who worked such long hours, and became so physically, to his fellows. But he was no super-man. weary that he could spend hardly any time in prayer. He was weak and erring like all the rest of us. He Yet in spite of his anxious and unremitting toil he became strong in faith, and able to accomplish won- was so poor he could scarcely afford the necessaries derful things through meditating upon the Word, and of life for his family. He would not believe when spending much of his time in prayer. While other George Muller told him that if he worked less and people were either wasting their time, or were im- prayed more he would be much better off. “‘It is 64 A VENTURE OF FAITH. not your work that keeps you,”’ said Muller, “‘it is the Lord.” This case is precisely the same as that of those who write saying that their life is too full of duties and pressing activities to allow them to spend any time in study and the Silence. If they were to work PART I.—CHAPTER VIII. less, and insist upon time for quiet communion, in other words, make time, as it is popularly called,' they would find that they would accomplish more “* STEPPING FORWARD,” with far less effort, and actually have some leisure. a thing they never had before. Also, it must be pointed out that it is not sufficient “T will show thee my faith only to read or study books about Truth, or to go by my works.’ to meetings. These are all good in their way, but Che life of George Muller is are useless without the application, which is, to naturally full of lessons of helpfulness towards faith spend a definite time in the Unseen and Eternal in a living and active God. lt, naturally, is also full each day. Through prayer we make contact with of incidents showing how this man_of God was Reality, contact with the Invisible Power that up- led by the Spirit in all his enterprises. Divine holds and guides everything. It is only in this way Guidance is as much a part of the life of faith as the supp that great things can be accomplished. ly of all one’s needs in answer to prayer. What we see outwardly is only the shell of things. Faith without wisdom and good judgment would be of little Behind appearance is the Soul or Reality. It is the use in conducting such a work as George Muller was Soul that gives life and form. Outwardly, we can able to accomplish. What applies to George Mulle deal only with effects. Inwardly, we reach Cause, r in his great work also applies with equal force that is, the Power that creates, forms, and rules all to us in our lesser spheres. We can be truly things. This is why elsewhere | have stated that the successful in life only to the extent that we make right scientific application of right thought deals not with decisions. There is only one path that is the right effects, but with causes: not with outward form, but one, and it is in this poth alone that we can progress with the Inner Power that produces all things.’’ towards our highest ood, in a frictionless and harm onious manner. Most readers will be willing to admi t that one who is engaged in a special work for God, must be Divinely led in all that he does; that he can never accomplish the work to which he has been called except he be guided in all that he undertakes, They will be ready to admit that in such a life there must be a Divine plan, so that obvio usly it is only 65 66 A VENTURE OF FAITH. “ STEPPING FORWARD.” 67 to the extent in which that plan is followed that any tion of God (striving only to do His Will), we yet true achievement becomes possible. But, some, who attribute hindrances to devilish influences, we affirm may admit that such must be the case with men thereby that God is the Author of the same. If, how- like George Muller, may refuse to believe that such ever, we truly believe in the Sovereignty of God, is the case in their own life, or in the lives of other who is the supreme and only Good, then we know ordinary people. The same laws, however, apply in that Divine Wisdom is behind every experience, and all cases. There is a Divine plan behind the life of that Divine Love is actively at work on our behalf— each child of God; therefore, true success, together working to bring about our highest good, and to create in our life the truest success and achieve with harmonious progression, can be achieved only ment. to the extent that the Divine plan is followed. By true success | mean that kind of success which Some readers, however, who may agree with all would fill us with content and satisfaction when we that has just been said, may ask, How can they look back on our life in the light of Eternity. know what the Divine plan is, or how can they be-' If, therefore, we find our path blocked, or our come aware of the Divine leading? plans thwarted, we will know that it is the work of Well, the first thing to do is to believe in the the Lord (Infinite Wisdom and Love), and not the Divine plan and the Divine leading. It is common machinations of the Devil. If we are prevented from amongst Christian people to attribute all hindrances woing a certain way, then it is because that is not the to their plans to Satanic influence. Thereupon they right way for us. We are prevented from travelling set about praying that God should defeat the works the path we have planned, in order that we may of the Devil. But those who believe in Divine Omni- choose a better one, in fact the only right path for potence, and that Infinite Love and Wisdom are at us, and therefore the only one in which we can be work behind every experience of their life, know happy, or in which we can make frictionless and very well that all things are arranged by the Lord. harmonious progression. If, therefore, something is taken away, it is only that If we believe that Divine Wisdom and Love are something better may be put in its place: or, if an at work behind every experience we are much more obstacle is put in our path, it is only to prevent us likely to act wisely and to make a right decision than from going the wrong way, and to guide us into what il we believe otherwise. If we believe that evil is is for us the only right path. When once we believe at work, that is, inimical forces uncontrolled by God, in the Sovereignty of God, Satanic influence, in this then we are almost sure to act wrongly by forcing sense, becomes a thing of the past. Evil can affect the issue instead of waiting for Divine Wisdom to us only through our own evil. Evil has power only open up a better way. We may believe in Satanic on its own plane: it has no part in the Divine Provi- influences if we please (for in that sense Satan is the dence. God has power to give and to take away; tester and prover, under God, and therefore can but if anything is taken away it is only to make room do us no harm, but only help to achieve the Divine for something far better. ; purpose), but if we believe that God overrules all If, therefore, placing our life in the care and direc- things for good, and only permits apparently evil 68 A VENTURE OF FAITH. “ STEPPING FORWARD.” 69 happenings for our good and the achievement of went forward courageously, although each forward great ends in view to Him, but unknown to us, then move incurred greater responsibilities, and involved ali is well. All is well, because we believe in the him in apparently insuperable difficulties. Sovereignty of God. Through believing in this we In 1845 the rented houses in Wilson Street became know that all things are being overruled for good inadequate for the growing needs of the Orphanage, and that God’s perfect plan is being assuredly so after much prayer and self-examination of his own worked out. heart, George Muller decided to erect buildings suit- First, then, we have to believe in the Sovereignty able for the purpose. Let us note in passing this of God, to believe that Divine Wisdom and Love searching of heart by George Muller. In so doing are at work behind all the experiences of life, guid- he showed his deep knowledge of the laws govern- ing and leading us on to our highest good. ing.the life of faith, and the secrets of the life lived Secondly, when checked, we must not force according to Divine guidance. One way of discover- things, but must wait, instead, for the Spirit to adjust ing the true path is to examine our own heart and matters, either by removing the obstacle, or by open- motive. We can always know that we are choosing ing up another and better way. the right thing if it is for the greatest good of others, Thirdly, when the leading does come, we must and for our own highest good. If when we examine follow it. It will surely be a test of faith, and it our own heart we find that our motive is pure and will only be by the grace of God that we can follow single, that there is no desire whatsoever for fame, it, but at all costs we must go forward, on no account no self-glorification, no selfish motive, no desire but holding back. This is of the utmost importance, and to glorify God and serve humanity, then we may be it is because of this that our Lord said: ‘‘No man, sure that we are travelling in the true direction and having put his hand to the plough, and looking back, choosing the right thing. is ft for the kingdom of God.’’ He who starts to live the life of faith must burn his boats behind him, George Maller, therefore, after examining his own trusting himself entirely to the Spirit, otherwise ‘‘he heart, and finding no other motive than to glorify cannot be my disciple.” and serve God with a pure desire unsullied by any George Muller, because he gained his knowledge motive of self, decided that it was the Lord’s will from the Bible, from prayer, and from experience, that he should press on. worked along these lines. He prayed continuously On the thirty-sixth day after specific prayer had and believed in prayer, yet he worked outwardly ir been made concerning the new project one thousand a practical way. He believed in the Sovereignty of pounds was received. Three days later an Architect God and an overruling Divine Providence. When he voluntarily offered to do all the necessary work, in- met with a rebuff he did not force matters, but cluding the superintending of the building of the new waited to co-operate with God, instead of possibly Orphanages, entirely without fee. working against the Divine Providence through First of all, land had to be found and bought. It forcing matters in a self-willed manner. He also had to be near the city of Bristol, and to comprise 70 A VENTURE OF FAITH. “ STEPPING FORWARD.” 7| six or seven acres. Such a site was expec steward, what He would have him do in the sale ted to cost not less than two or three thousand pound of that property.” s. Dr. Pierson, in his well-known work Georg In Appendix G., Dr. Pierson gives further particu- e Muller of Bristol, relates the following: “Spec lars of this incident, as follows: ‘* Mr. Benjamin ially asking the Lord to go before him, Mr. Muller now Perry gives an account of the circumstances under began to seek a suitable site. About four weeks which the land was purchased, prior to the erection passed in seemingly fruitless search, when he was of the orphan houses on Ashley Down, as he heard strongly impressed that very soon the Lord it from Mr. Muller’s own mouth, showing how would give the ground, and he so told his helpers on directly the Lord worked on the mind of the owner. the evening of Saturday, January 31, 1846. Within two Mr. Muller had been making enquiries respecting days, his mind was drawn to Ashley Down where he the purchase of land much nearer Bristol, the prices found lots singularly suited for his needs. Shortly after, asked being not less than £1,000 per acre, when he he called twice on the owner, once at his house heard that the land upon which the Orphan Houses and again at his office; but on both occasions, Nos. | and 2 stand was for sale, the price being £200 failing to find him, he only left a message. He judged that per acre. He therefore called at the house of the God's hand was to be seen even in his not finding owner, and was informed that he was not at home, the man he sought, and that, having twice failed but that he could be seen at his place of business in the same day, he was not to push the matter as though the city. Mr. Muller went there, and was informed self-willed, but patiently wait till the morrow. When that he had left a few minutes before, and that he he did find the owner, his patience was unexpectedly would find him at home. Most men would have rewarded. He confessed that he had spent two wake- gone off to the owner's house at once; but Mr. ful hours in bed, thinking about his land, and about Muller stopped and reflected, ‘Peradventure the what reply he should make to Mr. Muller’s enquiry Lord, having allowed me to miss the owner twice as to its sale for an orphan house; and that he had in so short a time, has a purpose that I should not determined, if it were applied for, to ask but one see him to-day; and lest [ should be going before hundred and twenty pounds an acre, instead of two the Lord in the matter, 1 will wait till the morning.’ hundred, his previous price. And accordingly he waited and went the next morn- ing, when he found the owner at home; and on “The bargain was promptly completed; and thus being ushered into his sitting-room, he said: ‘Ah, the Lord’s servant, by not being in a hurry, saved, Mr. Muller, | know what you have come to see me in the purchase of the site of seven acres, five hun- about. You want to buy my land on Ashley Down. dred and sixty pounds! Mr. Muller had asked the ] had a dream last night, and I saw you come in Lord to go before him, and He had done so in a to purchase the land, for which I have been asking sense he had not thought of, first speaking about £200 per acre; but the Lord told me not to charge the matter to the owner, holding his eyes waking till you more than £120 per acre, and therefore if you He had made clear to him, as His servant and are willing to buy at that price the matter is settled. 72 A VENTURE OF FAITH. “ STEPPING FORWARD.” 73 And within ten minutes the contract was signed. led into harmony, peace and blessedness. The way * Thus,’ Mr. Muller pointed out, ‘by being careful of the Spirit always is harmony and peace. to follow the Lord, instead ; of going before His lead- What George Muller did in the conduct of his ing, .|was permitted to purchase the land for £80 great work, or, rather, in the carrying out of the per acre less than I should have paid if I had gone great work which God accomplished through him, to the owner the evening befo re.’ ”’ we, too, may do in our own small way, as far as The above is but one of many even ts which illus- trusting in God and being guided by the Spirit are trate the way George Mull er allowed himself to be concerned. The laws are ever the same. They do guided by the Spirit in mom entous decisions. In not change. each case he displayed the greatest wisdom, and the deepest insight into the rules and laws which govern the life of faith and entire dependence upon God, both for supply and guid ance. In closing this chapter it should be pointed out how different such a procedure as the one just de- scribed is from the harsh and hard ways of the world. If George Muller had adopted the usual practice of beating the vendor down in price, he might, or might not, have been succe ssful in so doing. If he had been successful he would have been hardened and his faith in God lessen ed, be- cause he would have learned to put more trust in his ability to drive a hard bargain, than in God. Also the vendor would have felt aggrie ved that he had been beaten down below the proper price. Thus both parties to the deal would have been injure d and brutalised. Instead of this, through allowi ng him- self to be guided by the Spirit, George Muller pur- chased the land at a reasonable price, his faith in God was strengthened, and he met the vendo r and did business with him in Christian fellowship and love. The vendor, on his part, was greatly blessed, for he was led to give his profit to the Lord, volun- tarily: a most blessed thing for him to have done. It will be seen, then, that if we allow ourselv es to be guided by the Spirit to act in love, then we are “THE MOTIVE OF SERVICE.” 75 pered, he still lived as modestly as ever, and gave the very large surplus back to the Lord’s work. Thus, while his income, entirely without any seeking on his part, grew to over £3,000 per annum, he yet PART I.—CHAPTER IX. lived in the same modest style, on a very small proportion, while the remainder was given to the Lord’s work. “THe Motive or SERVICE.” If George Muller had said: ‘‘This money is mine, ! will save it for my old age, or for a rainy day’’; or had he spent it in luxury, then he would not have “Wist ye not that I must be about my Father’s prospered. Most assuredly he would have come down to want, just as many, since his day, have business >?” come down, through falling into this sin. George Muller knew the law, and by the grace of God he THERE are two laws known by spiritual teachers followed it, consistently and unfailingly. everywhere, and in all ages, which must be at all ['veryone is agreed that religious teachers should times obeyed, for most dire consequences follow not teach for gain, that is, as a livelihood, and that their disregard or violation. These two laws are as they should not live luxurious lives. Men like Father follows: (1) That on no account must a charge be Dolling, who lived and died amongst the poor, shar- demanded for revealing spiritual truths; and (2) that ing their hardships and troubles, command the re- all money received by the teacher as a result of his spect of all. But it may come as a surprise to some work, must be regarded as the Lord’s, and used to learn that business also is under the same law. accordingly. Of course, the teacher must live, but That is to say, business should not be engaged in after his modest or reasonable needs have been met, for the anke of getting a living, or for making money. the surplus must be used for the Lord’s work. With George Maller, in the theological language of his regard to the first law we need not say anything day, saye that the ** believer,” is not his own, having now, except that George Muller went to the extreme heen bought) with the precious blood of Christ. of refusing a salary as a minister and pastor, even Therefore, he belongs to Jesus Christ, and every- abolishing collections, so that he and his wife had thing he does is done to the Lord, and not for him- to rely upon love offerings entirely. But, regarding self, Ile dees not engage in business or a profes- the second law, George Muller obeyed the Lord in sion, or any calling, in order to earn a living for his own life and conduct, and taught others to do himself and his wife and family, but in order to serve the same, even though they were engaged in trade, the Lord. For some years | have been teaching the business, or profession. He not only relied entirely same thing, but in different language, and using more upon the Lord for his income, but as his income modern terms. Henry Ford preaches the same truth, grew, as it did continually, for he was greatly pros- and illustrates it in his life, by becoming the richest 74 76 A VENTURE OF FAITH. “THE MOTIVE OF SERVICE.” 77 man in the world. He has become such through try- just the same. Professor Drummond wrote a famous ing not to be. In other words, Henry Ford has done book entitled Natural Law in the Spiritual World, It in the business world exactly what George Muller would be equally possible to write one on Spiritual did in the religious world. He put his job, i.e., ser- Law in the Business World. vice to the public, first; his duty to his employees Much has been written on this subject, in a theor- next; and himself last. Further, he passed profits on etical way, but it is very few who put the teaching to the public and his employees, and put the re- into practice. Yet it is the secret of true success in mainder back into industry. Golden Rule Nash did business, and, what is of far greater importance, much the same thing, and he, too, experienced an stability and liberty. Acquisitiveness brings with it embarrassing flood of prosperity. Those who obey many evils. In fact there is a curse with it. Success the law. working through the initial difficulties, be- through service to man, and love to the Lord, brings come so prosperous it is difficult to know how to with it freedom, happiness, and many forms of good, employ the money that keeps flowing in. But it including Love, friends, and peace of mind. All flows in only so long as it is regarded in the light of this is dependent upon the Golden Rule being trust money, belonging to the Lord, or to life, or our observed, and the surplus being given back or passed work, and consequently is given back for use. on. As soon as we hold and retain, saying this is Henry Ford started out to make automobiles, not mine, either the supply fails, or what we hold begins money; and because he never wavered, or acted in to curse our life. a way unworthy of his principles and convictions, he I said just now that this way of life leads to liberty. made his automobiles, and, incidentally, has become George Muller puts the same truth in another way. so rich that life would be a burden to him if he He says: “‘It is quite true that, in general, the Lord thought the wealth was his. Golden Rule Nash provides the necessaries of life by means of our started out to make clothing, and to improve his ordinary calling; but that that is not the reason why work-people’s conditions. He had no idea of making we should work, is plain enough from the considera- money, and no ambition that way. When he doubled tion, that if our possessing the necessaries of life and trebled his work-people’s wages, he genuinely depended upon our ability of working, we could thought that it would bring him to ruin and bank- never have freedom from anxiety; for we should ruptcy. Yet he decided to do it, as a matter of con- always have to say to ourselves: And what shall | science and principle. His amazing success as a do when I am too old to work? Or when, by reason clothing manufacturer reads like a tale from the of sickness, | am unable to earn my bread? But if, Arabian nights. Profits came so fast and plentifully on the other hand, we are engaged in our earthly as to become embarrassing. They were passed back calling because it is the will of the Lord concerning to the Public, and distributed amongst the work- us that we should work, and that thus labouring we people, and also returned to industry. may provide for our families and also be able to All this is by the way, but it proves that the laws support the weak, the sick, the aged, and the needy, which govern a spiritual ministry, govern business then we have good and scriptural reason to say to 78 A VENTURE OF FAITH. “THE MOTIVE OF SERVICE.” 79 ourselves: Should it please the Lord fact I ought to have put it the reverse way. I ought to lay me on a bed of sickness, or keep me other to have said that, in the natural course of events, wise, by reason of infirmity, or old age, or want of emplo we are subject to these happenings, but if we live yment, from earning my bread by means of the in the consciousness of the Divine Providence and labour of my hands, or my business, or my profession, He Protection as taught in the 9ist Psalm, we become will yet provide for me.’’ Then he goes protected to the extent that we hide ourselves in on to explain that because we work for the Lord and not God. for self, therefore, just as an earthly master pays wages There is everything that we need laid up for us to his men, so also will our heavenly Father in the Divine Providence, but if we do not believe provide us with all that is necessary. it, it remains outside our experience. There is all ; The reader will notice that George Muller believe good, both temporal and spiritual, in the One and d that the Lord lays people on beds of Only Source of Good. It becomes ours to the extent sickness. If he had believed that God would keep people that we trust God for it, recognizing and acknow- in health if they trusted the Lord, he would have found ledging that good does not come from our natural this to be as true as the fact that God supplies all selves, but from God only. our temporal needs to the extent that we trust Him, George Muller argued also that a Christian, because he is a Christian, should always work, even though there might be no profit attached to his work. WHAT WE EXPECT FROM l‘or instance, the state of market might be such that THE DIVINE PROVIDENCE, it would not pay to work. If a man were working for gain, he, naturally, would leave off working. THAT WE RECEIVE, But the Christian would go on working even though he got back only the cost price of his material, and Most assuredly if we expect disease and afflictio uave his labour for nothing. This is entirely in har- n they will come to us. The remedy is obvious. mony with the Rotary principle of Service before Disease and sickness, however, are no more Profits. To continue working keeps one healthy, in the Divine Providence than are poverty and financial {ree from discontent and depression, and out of trouble, but, if we believe they are, then we open mischief and temptation. It is the experience of ourselves to inimical forces, which, while they have those who have tried it, that working from a sense no power in God, and are outside the Divine Provi- of duty, working for the work’s sake, working as dence, yet have power on their own plane. nervice, and working as unto the Lord, instead of In believing that sickness and disease are sent by the {or a living, or to make money, or in order to hoard Lord, we put ourselves outside the Divine Provi- up wealth, brings blessing into the life. It brings dence, as far as these things are concerned, In the ease and liberty in financial affairs. One is entirely same way,’ if we believe that God sends acciden free from care and anxiety, because the Eternal is ts, such things become possible in our experience. our Paymaster, and the Infinite Good is our ever- In 80 A VENTURE OF FAITH. “THE MOTIVE OF SERVICE.” 81 lasting supply—a supply that can never fail; a sup to us is His also. that can never dry up; a ply So that after our needs, and those supply that can never be of our business, cut off, are met, the balance should be When one sees the number devoted to the Lord’s work. Some may say: “I! of professing followers would gladly do this if I had enough surplus, but, of Jesus Christ who are full of care and anxiety over alas, | have not enough to make ends meet now, financial affairs, one long s to explain to them the and | should have even less if secret of the care-free life. I gave any to the But it is not easy, for Lord.” Here an effort of faith is required. they seem to be a thousand If tithing miles away from even is practised, it is found that there is no loss, a rudi mentary or elementary but idea of living the life that ease and liberty in financial affairs follow. of faith and trust in God It , and dependence upon must not be done, however, with the Divine Law, instead of upon their object of own efforts. They making or getting more money, for if this is the sepa rate their spiritual life from their temporal life, totive, no blessing follows. First ten per cent. and because of this are defe can nceless in a grabbing, he given to the Lord, says George Muller, and then, grasping,avaricious world, in whic h it is a case of “8 we are prospered, it can rise to twenty per cent., every man for himself, and the devil take the hind- and even fifty per cent., if there is much surplus. most. They will not believe that the life of faith and Ile gives some instances of great prosperity coming trust is possible; but it is possible, and such a life is to those who practised giving all they could to the one of restfulness and peace, harmony and certainty, Lord, and one might be led to infer from this, that happiness and joy. nll who practise tithing have to pass through the From the foregoing it will be seen that no matter same experience. This would fill most of our readers what business we may be enga ged in, nor which with alarm and misgiving, as to have to have the profession we may follow, we have to realize and responsibility of the stewardship of either wealth or acknowledge that the business conn ection or pro- « large income is the last thing they desire. They fessional clientele is not ours, but belongs to the need not be alarmed, however, as it is only a few Eternal, the Lord or Father who is our One and Only ol the Lord’s people who are called to such a Source of all Good. Because of this, we dare not, responsibility, and what to most people would be an for Love's sake, neglect our busin ess, because it is ithwome burden. The majority must live quiet and our Father's business. We also put into it our ordinary lives, but with liberty in all things relating strength, our best effort, skill and industry, because to the supply of their temporal needs. the work is just as much the Lord ’s as conducting George Muller did not advocate a mode of life a mission, or being pastor to a church of people. that would make people rich, but rather he advo- We are, therefore, freed from anxiety to the cated the giving away of all available surplus so as extent that we can work from this motive, and live not to hoard or have possessions in this consciousness. What he did Also, it is seen that if our business, calling advocate was a life lived in harmony with Divine , or law, a life that is blessed in consequence, being work, is the Lord's, then all the money that comes filled with harmony and peace. It was not a mean ¥F 82 A VENTURE OF FAITH. life, stinted of any necessary good thing, but a life of sufficiency, and of ease in financial affairs. To the one who is blessed in this way, all necessary good flows to him in a most harmonious and easy fashion. There is no anxious care or effort, but only a calm looking toward the Lord, the One and Only PART I.—CHAPTER X. Source of Good. “THe BLESSING OF THE Lorp.”’ “The Lord is my Shepherd; therefore can I leck nothing.” like is a little pamphlet written by George Muller, entitled Scriptural Advice to Christians Concerning their Earthly Occupation, price |d., published by Ihe Bible and Tract Warehouse, 78, Park Street, Ibintol. It is written in language that must sound quaint to modern readers But when stripped of its old fashioned phraseology or translated into modern language, it will be seen that it is rich in wisdom. Whatever Muller says must be respected, for, like Jacob Beilhart, he proved the truth of all his con- tentions, he lived the life of faith, and made a suc- cenn of it. People, nowadays, demand success of their leaders. Their complaint is that Christianity will not work, that it is of no practical value, and that those who teach it do so only in an academical way, and not from life. Let them therefore turn to the lives of Muller and Beilhart and learn from their practical experience. Strangely enough, Muller was a German, both by birth and upbringing, while Beil- hart was the son of a German. Thus the country that produced the greatest Mystics and Theologians, 83 84 A VENTURE OF FAITH. “ THE BLESSING OF THE LORD.” 85 also produced the greatest experimentalists, one who in the Lord, which means to rely on the Spirit, or proved the existence of a living God, the other, to trust in Life itself, the consequence being that that of an unvarying Law. Divine Supply ceases in so far as we are concerned. In respect of their phraseology and theology they Consequently, adversity and lean times may then were as far apart as the poles; but as regards actual come upon us. Muller describes this in his quaint experience they were, at heart, one. way as the Lord by chastisement taking away our They both taught and practised that we should not carthly possessions. This is merely saying the same work for self or for gain, but in a spirit of service. thing in other language. The Lord does not chastise We belong to Life, therefore, we should give all our us really, for we chastise ourselves. We cut our- best work and service to Life. If we do this, while selves off from the Universal Life and Its Abund- those to whom we minister may yet in no wise re- ance, by acting in a personal and selfish, acquisi- ward us (perhaps indeed be of themselves unable live way, instead of in a universal way. He writes: to), then others will assuredly do so, through the “Beloved brethren in the Lord, let us take heed operation of an unvarying Law. George Muller no to walk as that the Lord may not be obliged, by ministered to orphan children. They could not re- chastisement, to take a part of our earthly posses- ward him, but other people did. He ‘“‘cast his bread sions from us in the way of bad debts, sickness, de- on the waters, and it returned after many days.” crease of business, or the like, because we would The great tragedy of life is that man demands a nol own our position as stewards, but act as owners, return or reward for all that he does, either in money, and keep for ourselves the means with which the or praise. Only too often the thought is: ‘what l.ord had entrusted us, not for the gratification of shall J get out of it?’’ But the teaching of these two our own carnal mind, but for the sake of using them lives is that if we give our best to Life, then Life in lis service and to His praise. It might also be in some way, often most unexpectedly and myste- said by a brother whose earnings are small, Should | riously, pays back far more than we have given. also give according to my earnings? They are al- Both of these giants of faith refused to possess ready so small that my wife can only with the wealth, although money came freely to them. Both jweatest. difficulty manage to make them sufficient parted with it as quickly as possible. This is partly for the family. My reply is, Have you ever con- the secret of their success. If we are to be recipients sidered, my brother, that the very reason why the of Divine Bounty we must regard everything as be- Lord is obliged to let your earnings remain so small longing to Life, or to the Lord as George Muller may be the fact of your spending everything upon would have said, or to Spirit, as Jacob Beilhart yourself, and that if He were to give you more, you would have expressed it. ‘“There is that scattereth would only use it to increase your own family com- and yet increaseth; and there is that withholdeth fort, instead of locking about to see who among the more than is meet, but it tendeth to poverty.’’ Prov. Inethrem are sick, or who have no work at all, that xi, 24. If we hold what comes to us as “* ours,”’ then you might help them, or how you might assist the we unconsciously trust in our possessions instead of work of God at home and abroad? There is a great 86 A VENTURE OF FAITH. “THE BLESSING OF THE LORD.” 87 temptation for a brother whose earnings are small, call for it, that with which He has entrusted us of to put off the responsibility of assisting the needy the things of this world. But whilst this is the case, and sick saints, or helping on the work of God, the Lord nevertheless holds out to us in His Holy and to lay it upon the few rich brethren and sisters Word motives why we should serve Him, deny our- with whom he is associated in fellowship, and thus selves, use our property for Him, etc., and the last- rob his own soul !—It might be asked, How much mentioned passage is one of that kind. The verse shall I give of my income—the tenth part, or the is true both with reference to the life that now is fifth part, or the third part, or one-half, or more? and that which is to come. If we have been spar- My reply is, God lays down no rule concerning this ingly using our property for Him, there will have point. What we do we should do cheerfully and been little treasure laid up in heaven, and therefore not of necessity. But if even Jacob with the first a small amount of capital will be found in the world dawning of spiritual light (Gen. xxviii, 22) promised to come, so far as it regards reaping. Again, we to God the tenth of all He should give to him, how shall reap bountifully if we seek to be rich towards much ought we believers in the Lord Jesus to do God, by abundantly using our means for Him, for Him; we, whose calling is a heavenly one, and whether in ministering to the necessities of the poor who know distinctly that we are children of God saints, or using otherwise our pecuniary means for and joint heirs with the Lord Jesus! Yet do all the His work.”” children of God give even the tenth part of what Our Lord Jesus said that we cannot serve two the Lord gives them? That would be two shillings masters, God and Mammon; and how true this is per week for the brother who earns one pound, and can be rightly apprehended only by those who at- four shillings to him who earns two pounds, and two tempt to live a life of faith after the manner taught pounds per week to him whose income is twenty and exemplified by George Muller. If we adopt pounds per week. worldly methods, saying: ““This or that is mine, “In connection with | Cor. xvi, 2, | would men- and | will not only hold what I have, but will com- tion two other portions: (1) ‘He which soweth spar- pel others to pay me what they owe,”’ then we are ingly shall reap also sparingly; and he that soweth serving Mammon, and cannot serve God, for our bountifully shall reap also bountifully’ (2 Cor. ix, 6.) l.ord’s words are absolutely true. Whereas if we It is certain that we children of God are so abun- serve Life and look upon nothing as our own, but dantly blessed in Jesus, by the grace of God, that an belonging to Life, so that we are only stewards we ought to need no stimulus to good works. The of that which we seemingly possess, and if we pass forgiveness of our sins, the having been made for on that which we receive, relying upon Life to send ever the children of God, the having before us the more to take its place, we serve God and are de- Father’s house as our home; these blessings ought livered from the power of Mammon. to be sufficient motives to constrain us, in love and Jacob Beilhart found it necessary to part with all gratitde, to serve God abundantly all the days of he possessed, in order that he might prove to the our life, and cheerfully also to give up, as He may world the great truth that one who serves Life in love, 88 A VENTURE OF FAITH. instead of for reward, is blessed and prospered in all things, and that he can never lack. But this is not so with the ordinary man, who is content to follow, rather than to lead. In the ordinary way, we are not called upon to part with our goods, PART I.—CHAPTER XI. or allow unprincipled people to take what little we have away from us. What God requires of us, what Life demands, is that we should surrender ourselves and all that we have, inwardly, in love to the Whole ““PayING Our Way.”’ : that we should dedicate our all to Service, in love to our fellow man. It is surrender of the heart and the motive that is required, an inward yielding up of “Give, and it shall be given unlo you, good all that we have, not merely an outward giving up measure, pressed down . . . and running over. of whatever we might happen to possess. . . . For with the same measure ye meet withal it shall be measured to you again.” IN contrast with the many modern teachers of Mind Mayie under various high-sounding titles, George \luller never expected from life, at any time, some- thing for nothing. He rendered the highest possible service to life, locking to Life (the Lord) to reward him, or support him. While, in one sense, it was his faith that brought to pass all necessary support of lin work, yet it was his service to humanity that was the cause of it. His faith without the service would not have availed; neither would his service without faith have enabled him to accomplish his life-work. lit briefly, the secret of George Muller’s success was {nith and service. There was also another contribu- tory factor about which I will speak later. iy service | do not mean that George Muller per- formed certain service for people, and that those whom he served rewarded him according to what he did for them. This was certainly true of his ministerial life, for he refused a salary from the Church over which he was pastor, and also would 89 A VENTURE OF FAITH. “ PAYING OUR WAY.” 91 not allow collections at the door. Instead, he put into liberty, liberation and freedom, all things com- up a box in the Church, and though he never asked ing to us at the right time and in sufficient abund- for a penny yet he did not hesitate to point out to ance, without worry, care or strain. This is not put his congregation that it was their duty and privilege forward as a new method of making money. It is to support the work to the utmost of their ability. an age-long, and, shall we say, secret, method of Therefore, in the matter of his pastorate I admit that escape from the tyranny and power of money. It it is true that George Muller rendered service which is necessary to our spiritual life, for we cannot serve those who sat under his ministry duly rewarded in God and Mammon. Either we are in a state of the form of free-will offerings. But this was only liberty, or we are not. a tiny part of George Muller’s life’s work and activi- However, this is by the way. One of these great ties. Compared with his Orphanages, the pastorate underlying principles governing our life is service. and its liabilities were but a rivulet in a vast ocean. Most of us have to work, but do we serve? Do we In establishing and maintaining his Orphanages, his work in a spirit of service? Do we work for Life Bible and Missionary Societies, he rendered service and our fellows? (“‘Inasmuch as ye have done it unto to life and the world through thousands of poor the least of these my brethren, ye have done it unto orphan and homeless children, through the distribu- me.’’) Or do we merely work for self, in order to tion of Bibles, and through Missionaries. They could make a living? not reward him, neither could they help to meet George Muller goes right down to this fundamental current expenses. But while they could not reward principle when he counsels all to work, even when George Muller, nor support his work financially, such work is unremunerative, and one has to give there were other people who could and did. Those his services for nothing. So long as we work for self, who helped him and his work could not possibly or for gain, or for what we can get out of it, merely, derive any personal benefit in return. That is to say: we are serving Mammon. We are certainly not they might give their money to Muller for his serving Life, or as Muller puts it, the Lord. Orphanages, but he could not give them anything in We must all work, for life would be intolerable return. In other words, both he and those who sup- boredom without it. But the question that we all have ported him and his work served life without hope of to ask ourselves is, What is the spirit in which we reward or any return for work performed or money work, and what is our object in working? Is it given. And this is the point that I am trying to merely to make a living? Is it to make money so bring out, viz., that we must serve Life, or serve that we can retire from work and live on interest? the Lord (as Muller would have termed it), without In it for fame, honour, or to be well spoken of? thinking of what we shall receive, or not receive, in Is it in order to become prosperous, and well-to-do, return. There are principles which govern our life— ao as to be lifted above all our friends and neigh- they are the principles of Life. If our life is lived hours, and to become an object of envy and admira- according to these principles all is well, and harmony tion? ~All these objects are unworthy. If we are reigns in place of vexation and struggle. We enter successful in such aims and objects we become 92 A VENTURE OF FAITH. “PAYING OUR WAY.” 93 divorced from the true life of man, our spiritual life act in this manner bring a blight upon themselves. becomes dead: and, because we serve the god How different is the conduct of those who live in of this world (self and self-interest), we are at the harmony with the principle of Life! mercy of the inimical forces of the world. George Muller, Jacob Beilhart and others gave As George Muller teaches, not only must we work, their best service to Life and their fellows and left but we must work in a spirit of true service. We the issue with Life. They depended upon principle, must serve Life, and not self. We must be as St. the definite law of Life, which can never fail or Paul said: ‘‘Not slothful in business, fervent in change, and they were not disappointed. Great in- spirit, serving the Lord.’’ This does not mean merely dustrialists have tested the same law by thinking first business as generally understood, but our attitude of their work and service, and last of what they towards life. Dr. Weymouth has it: ‘Be not indo- would get out of their business, and have become lent, . . . be thoroughly warmhearted, the Lord’s tremendously successful in consequence. They are own servants.”’ We are therefore to serve life in our not able, however, to persuade others to follow their day and generation; serve our fellow-man who is our example. This is always the case. Pioneers have neighbour, our own nation, yes, and all humanity, to tread a lonely road. It is so in order that they may with warm-heartedness, zeal, and enthusiasm and stand out as great, solitary figures, which act as land with no thought of self. Thou shalt love the Lord marks to guide those who come after them. What . with all thy mind and strength, etc., and thy is exceptional to-day, becomes the commonplace of neighbour as thyself. If we love, we desire to serve to-morrow. the one whom we love. This is the test of all claims Service rendered as a gift or love-offering to Life: to the sacred term “‘love.’’ True love demands work that is engaged in, not for self or for profit, nothing, seeks nothing for its own, but desires only- but as an act of love and service, these bring to to give. If we love God and our neighbour we desire the doer a harvest of blessing. The trials and dis- only to give, to serve, to pour out all that we have at asters which blast the life of others pass him by; the feet of Life. not because he is a favourite of Heaven, but because Mr. Hector Waylen, the author of the book An he has worked in harmony with the principle of Apostle of Healing, tells me of a Glossop woman Life, while others have worked against it. who once said to Pastor Howton’s wife: “‘If I had Whittled down to a few words it can all be your faith, Mrs. Howton, I would sit all day by summed up in the following: Love God, trust God— the fire and do nothing.”” Mr. Waylen adds: ‘“What serve Life, trust Life. This is the only road to liberty. curious notions people get.’’ True, such notions are lt is only in this way that we can strike off the curious, but they are widespread and universal. It shackles of the great monster, Mammon. We must is the ambition of many to live without working. serve God or Mammon (self and self-interest), we What they desire is a parasitic life, in which they cannot serve them both. The selfless life is alone take everything, but give nothing in return. This is the life of. liberty and freedom. against the principle of Life, and those who try to *“ WITHOUT ADVERTISEMENT.” 95 collectors, and so on? If it is so easy to do as George Muller and others have done, if it is so simple, why not do likewise, and thus at one stroke cut out all the labour, anxiety, care, expense, intense activity PART I.—CHAPTER XII. and commercialism by means of which your religious organizations are kept going? They have no an- swer, of course. They are not willing to prove to *“WirHouT ADVERTISEMENT.” the world the truth of their assertion that to act in the same way as did George Muller is easy. If it is so easy and simple, why do not they follow it? If anyone thinks that conducting a work relying by “‘Naught shall be withholden from him who faith, solely upon God and Divine Law and Principle walketh uprightly.”’ without making any appeals to the public is easy, iet him try it, and see how he gets on! To live a Critics of George Muller have been mainly of two life of faith in utter dependence upon God is very classes. There have been those who have said that simple. It is the simplest life possible. It is the the fact that he made no appeals to the public was only life entirely free from the complications which such an extraordinary thing it naturally attracted at- afflict all those who depend upon human effort and tention, amongst religious, charitably-minded folk. finite wisdom. But while it is simple it is far from They have argued that the very fact that he refused easy. Let those who say it is easy try living such a to ask for help gave him far greater publicity, and life, and see for themselves: or, if they have not appealed to the generosity of the charitable more sufficient courage to do this, let them read the bio- than any appeals could possibly do. According to graphy of George Muller, honestly, and judge ac- them, to do what George Muller did is quite easy. cordingly. It is not claimed that such a life is easy, | A very simple reply quickly crumples such critics although simple and free from all complications; but up. It is the question: ‘“Why do not you do the it is claimed that it is possible. George Muller did same as George Muller?’’ The people who argue in not start his Orphanages merely to provide homes for this way are invariably engaged in conducting reli- destitute orphans, but rather in: order to provide an gious or charitable work. Therefore, I say to them, object-lesson in living by faith, for the encourage- why do you go to all the trouble of organising ment of Christian people. He proved by what he Bazaars, Whist Drives, etc., or to the expense of accomplished that such a life is possible. He proved employing collectors, of advertising, or to the ex- that God is a living God who responds to every hausting labour of organizing committees, fresh need, if we only put our entire trust in Him, or in schemes for attracting money, and all the other the Divine Power and the Divine Law that never nerve-racking methods that you use in order to keep change. things going, pay interest on debts, commissions to Like most erroneous statements, however, there 94 96 A VENTURE OF FAITH. * WITHOUT ADVERTISEMENT.” 97 is a certain amount of truth in the criticism. The and in many parts of the world. While it is true worst lies are half or partial truths, because the mcdi- that both these things may have been indirectly a cum of truth contained in the untrue statement is source of publicity, yet the charge fails, for neither misleading to those who have not sufficient insight was embarked upon in order to raise money for the to detect the deceit. It is true that a work conducted Orphanages. The Yearly Report was an account of in faith with an entire absence of begging appeals, his stewardship and not an attempt to raise money and of what is called vulgarly in modern slang “‘sob- in any way. If it had the effect of encouraging people stuff,’’ and of advertising dodges, appeals to reli- to give, it was certainly incidental, for no one was giously minded charitable people, when they dis- asked to give; in fact, in some cases, money was cover it. returned to the donors, and in other cases was ac- But what is going to happen to the work and those cepted only after arguments and protests had failed who conduct it during the time which must elapse to persuade the givers to refrain from giving. before it is discovered by the charitably minded? It It is true that George Muller, in addition to ack- takes years for a work or movement to become * nowledging in his Report the sums of money sent known to what might be termed its own public. After him, and describing the progress made in his phil- many years, George Muller's work was known to anthropic work, also reproduced large numbers of so many people that the income from free-will offer- letters sent him by donors. But the object of this ings amounted to between twenty and thirty thou- was simply to increase the faith of those Christians sand pounds (between a hundred and a hundred and into whose hands the pamphlet might fall. The object fifty thousand dollars) per annum; yet the first dona- of the whole undertaking was to provide an. object- tion that came to him after much prayer and waiting| lesson in faith to those whose faith needed to be was |/-, this being given by a missionary as poor strengthened, so what method could be better than as Muller himself. How many people in like cir- this, of publishing letters from those whose gifts to cumstances would have kept on, in the face of such the work were a triumph of faith in a living God? discouraging beginning? It took many years for the Many were blessed through this publication, and no amount of donations to increase. It necessitated con- doubt thousands were led to subscribe, voluntarily, tinual prayer, indomitable faith, and patient waiting. through its ministry. And here we touch the very Is it easy? Let those who think so, just try it. heart of the matter. The object of advertising is The second criticism is that although George fo persuade or compel people to part with their Muller prided himself upon the fact that he never money. When the one who is influenced by it pays advertised, yet he made use of publicity, and that without such publicity he could never have gath- away his money he does so reluctantly. He feels as ered together such vast sums of money for his Or- though it had been taken from him by force, or at phanages. The critics say—or, rather, said—that heat he is not a cheerful giver, or he has a subcon- he employed two methods of publicity, one a Yearly eelous idea that he has been foolish, or that he has Report, and the other preaching all over England heen ‘done.’ An inward vow is made, not to be 98 A VENTURE OF FAITH. “ WITHOUT ADVERTISEMENT.” ) “‘done’’ again, or there is a feeling that one does confined his preaching to the Word of God. He was not want to be overpersuaded again. most careful to avoid even a semblance of publicity. On the other hand, a simple account of a good Crowds of people came to hear him because of his work being done, accompanied by no advertising or fame: he did not preach in order to make either begging appeal, inspires one to give voluntarily, himself or his work famous. If George Muller had simply from love and a desire to co-operate, not only been one who worked on human lines he would once, but many times. No doubt this little book of probably have taken advantage of the opportunity mine will inspire in many a desire to give to Muller’s to boost his work. But, because he depended upon Orphanages at Ashley Down, Bristol; but if Muller prayer (or, rather, upon God, for prayer is only a had advertised or begged for money, I would never means to an end, the finding of God), he did nothing have written it, consequently all that money would of the kind. Because he acted in this way, putting have been lost to the work. It will be seen, then, the Kingdom first, his preaching tours were a great that it is because Muller never advertised. or tried success. If he had acted otherwise his preaching in any way to persuade people to send him money tour would have been a failure, and his work for the that this book is being written, while this in turn Orphanages jeopardised. may cause people to support the Orphanages. And Modern critics also may assert that George Muller this in spite of the fact that Muller has been dead had a very powerful mind and that his long hours for 30 years or more. Here we see the lasting, good and sometimes whole nights of prayer were times of effect of putting the Kingdom first, of putting first intense concentration upon the sums of money. that things first, of working upon lines that are in har- were required for the Orphanages, and that this mony with certain definite Divine Laws. It reverses affected weaker or ‘‘suggestible’’ minds through the words of Shakespeare, that “‘the evil that men telepathy, or thought transference. No one who do lives after them, the good lies buried with their knows anything about prayer and living by faith bones’’; for it is the good that they have done, their would ever make such a suggestion. Practisers of acts of faith, that live after them, while their mis- magic work in this way. They concentrate upon takes and the errors they may have made are for- the amount of money that they need until some poor gotten. wretch, generally a suggestible relative, has to pay The other criticism, viz., that George Muller ad- them the money. But prayer is entirely different from vertised his work through his preaching activities, is this. It is a turning to God with the desire in the soon disposed of. In the first place, he established heart that we may be brought into complete har- his Orphanages and became famous before he began mony with the Will of God, and that His work may his world-wide preaching tours. Secondly, it was he accomplished through the Divine Spirit working detrimental to the work rather than beneficial, for wnimpeded through us. Our prayer also is a casting him to leave it for long periods at a stretch. And of ourselves upon God, so that there should not be thirdly, during his preaching tours George Muller a shred of self left. It is also expressing a trust in would not accept money for his orphanages, but God to the extent of giving all to God, so that if the ar 100 A VENTURE OF FAITH. work fails through lack of means, then so let it be, if such is the will of God. It is God’s work, and He is quite capable of supplying its needs, therefore, if we will only let Him, there can be no question about supply or support. We need pray only in order to know that all is well. All is well, always, in reality and truth, but it is not all well in manifes- tation, if there is doubt and fear in our heart. The Reality cannot manifest so long as fear and doubt have us in their clutches. When, however, fear is dispelled, and we enter the all-is-well-consciousness, then the Reality, and the abundance of the Reality, manifest outwardly. There is no lack or shortage or restriction in the Divine Reality, but the Divine Plenty cannot manifest if we are in a state of fear, A Venture of Faith. doubt or mistrust, therefore the object of prayer is to cast out fear, to restore faith, to enable us to trust completely, and finally to realize that all is PART II. well. Then the truth about God manifests. Actually it is not necessary to pray for temporal supply, but we may spend much time in prayer, for the sheer enjoyment of it. It is through prayer The Principles of George Muller. that we enjoy God. Prayer is the exercising of the upper or spiritual mind, the communion of the soul with its Lord. The lower mind, or intellect, cannot know God; but the upper, or spiritual mind can do so, and when we have found Gd in this way, no- thing else matters. This is possible as a result of thought-control and mind discipline, in addition to yielding the heart and will to God. All who have learnt to find God and to enjoy Him in this way, have done so through first learning to control their thought, and to discipline their mind. To know God is to lose fear and doubt, and this leads to liberty and freedom, in the out- ward and so-called practical affairs of life. PART Ii.—CHAPTER I. His SEcRET oF SUCCESS. “‘Whatsoever we ask, we receive of Him, be- cause we keep his commandments and do those things that are pleasing in his sight.’”’ Ir would be possible to write indefinitely about the life and work of George Muller, but sufficient has been said, | think, to shew what manner of man he was, and also to shew how we in our small way may live a similar life of faith. No attempt has been made to give any complete account of his life, but those who wish to read such a biography can do so, for there are several books which give a full and detailed history. ] have not attached too much importance to the work by which George Muller is most widely known, viz., the Bristol Orphanages. Rather am| interested in the character of the man himself, and the psycho- logy of his work and achievements. | find that there are others who have achieved work just as great and remarkable. For instance, there is the work of William Quarrier who founded the Orphan Homes of Scotland forty-seven years ago. With it go hand in hand the Consumptive Sanatoria, and the Colony for Epileptics, 80 buildings in all, necessitating an income of some £70,000 per annum, all carried on 103 104 A VENTURE OF FAITH. HIS SECRET OF SUCCESS. 105 by free-will offerings. William Quarrier was a poor temporal supply; he was acquainted with the Prin- boy, who starved and shivered in the streets of Glas- ciple behind it, and he worked in harmony with this gow. It is said that as he starved and shivered while Law and Principle without deviation. To do so watching streams of well-fed and well-clothed people tested his faith to the utmost, at times, but he never passing by, he determined that if ever he became faltered. He went steadily forward, conquering every rich, he would help poor, hungry, shivering little difficulty. His life proved the truth, right up to boys like himself. He grew up, and by means of the hilt, of that which he set out to prove. George great industry and perseverance became prosperous, Muller’s mission in life was not to start and main- and was able to start his scheme for the succour tain the largest orphanage in the world, but to de- and help of orphan and destitute children. The work monstrate to weaker people that God is a living God, is still carried on without advertising or appeals, and and that our temporal supply and prosperity come letters should be addressed to Miss Quarrier, Bridge from the Lord (i.e., from the Infinite and Invisible), of Weir, Scotland. as a result of faith and prayer. In The Friend of April 25th, 1930, I read of the Through personal experience, in my own small starting of the Fowler Orphanage in Cairo by a Miss way, I have proved the same truth. In reading the Smith. In spite of every discouragement, and hin- life of George Muller I have been able to endorse drance possible, this work grew from nothing (no- everything he says. It confirms all that I had found thing visible) to what it is at the present day. From out for myself, through my much more limited expe- the beginning of the Orphanage in 1906 until the rience. The principle is the same always, both in present day, all the running expenses have been small matters and large. George Muller puts it in supplied through prayer and voluntary gifts only. different language, but the truth is the same. Truth There are and have been other charitable works is always the same, in spite of the difference in the started in faith and conducted by entire dependence language employed by those who expound it. God upon God. Muller’s is the largest of them, but it is does not change, the Law remains the same, and not the magnitude of his work that attracts us, but a Principle is always unaltered and unalterable. study of the man himself. The story of his life is a long record of testings bravely and victoriously met, of continuous adventures in faith, and of complete surrender to the Divine Will. It is a convincing and inspiring testimony to the power of prayer to over- come every difficulty and to achieve the impossible. It is not easy to put in a nutshell the secret of George Muller's success as a man of faith, but | will attempt to do so. He always moved along cer- tain lines and acted according to definite laws and principles. George Muller knew the Law governing GOD, THE SOURCE OF SUPPLY. 107 competitors. Because our Source of supply, both spiritual and temporal, is the Infinite Spirit, our sup- ply is unlimited and inexhaustible : it can never fail. PART II.—CHAPTER II. When once we realize this great truth, everything becomes changed: we look upon life with different eyes. We can say joyfully: ‘The Lord is my Shep- PRINCIPLE I. herd, I shall not want,’’ accepting the literal meaning of the words, and not their larger and cosmic signi- ficance. We realize that we have become connected “Gop, THE SOURCE OF SUPPLY.”’ up to inexhaustible and invisible supplies. Our barrel of meal can never fail; our cruse of oil can never Ist. George Muller believed that the Lord is the become empty. Though all men fail us, and all source of all supply. To the poor man, who slaved material sources fail, God is the same, yesterday, early and late to support his wife and children, he to-day, and for ever; and if we put our entire trust said that it was not his labour that supplied his in Him, we can never fail, because God, by His needs, but the Lord; and that if he were to work very nature, can never fail us. less, and to read the Bible and pray more, he would Some may say: “‘that is a very fine theory, but be more prosperous. The man did not believe him. are there any who put it into practice? Why, even He said in his heart, “If now that I work almost day those who teach these things adopt every possible and night I can only just manage to support my kind of trick in order to get money ?”’ If this is the family, what is going to become of them if I work case it is because they have not worked through less?”’ It was this darkness and lack of faith that their apprenticeship in the way that George Muller made George Muller long to prove to such people, did. He not only understood the laws and_ princi- by a great act of faith, and its consequent vindica- ples which govern the life lived by faith in, and tion, that the material supplies of life have their dependence upon, God, but he tested and proved source and origin in the Spiritual world and not in them; and in so doing, entered into ever-increasing our labour and carefulness: that there is a higher liberty. Ee of supply to which we have access, through Let it be noted, then, that the first rule or prin- aith. ciple upon which George Muller based his life and It is impossible to emphasize this point too much. conduct was that the Lord is the Source of all tem- The Lord is our Source of material supply, and not poral supply, and not man. Life is spiritual, and is man. Supply comes through man, but it comes from governed by Spirit. the Lord. It is controlled by the Lord, the one Infi- nite Creative Guiding Spirit, and not by, say, our 106 “ THE PRACTICAL TESTING.” 109 for his own personal needs. Money sent especially for his own support in lieu of a salary rose from about £160 per annum, to over £3,000. Mr. and Mrs. Muller lived very modestly, even humbly, however, PART II.—CHAPTER III. and most of this money was passed on to the Lord's work. But this was only the beginning of things; it was but a minute portion of the whole. George Muller PRINCIPLE II. made much greater ventures in faith than this matter of salary. He launched out into the deep when he started his Orphanages. The financial burdens and “THe PracticaL TESTING.” obligations which he gladly undertook to bear were enough to frighten the most courageous heart. But 2nd. Believing that the Lord was his one and only his faith never wavered, although Muller was tested source, and his unfailing and inexhaustible source, of to the last straw. It is a mystical truth—that is, it supply, the next step was to test and prove the truth is true of the spiritual or regenerative life—that when of his belief. This George Muller proceeded to do, we start testing God (or life), then God through as soon as ever he launched out on the Spiritual life. life’s experiences begins to test us. It is through this The first thing he did was to give up his position, dual process that our faith is built up, and we be- because the missionary society, by which he was come advanced in spiritual things. employed, would not allow him to give up his salary and depend instead upon free-will offerings. Young Muller wrote to the Society explaining that the Lord wanted him to receive no salary, and also for him to go where He led him. But the Society said in effect, though not in actual words, that they knew what was best, much better than the Lord did, and that he must continue to work for a salary and do as he was told, not by the Lord, but by them. So, quite naturally, George Muller left them, in love and good-will, and, quite as naturally, found a pas- torate. As soon as he was settled he refused his salary, and never afterwards did he accept one. He depended upon the Lord to send what was necessary through the Spirit of Love which was alive in the hearts of His people, both for his beloved work, and 108 “ THE NECESSITY OF PRAYER.” Ht case. In the Invisible, however, is the Cause of outward happenings. Through prayer we work in the world of Cause. Afterwards, the result of our prayer is seen manifested in the outward life. On no PART II.—CHAPTER IV. account should we adopt an attitude of ‘“‘let it slide and hope for the best.’’ Nothing is achieved in that way. Working in the Invisible is the highest possible PRINCIPLE III. form of mental and spiritual activity. To achieve through the “Inward” is not easy. It is a great achievement, and no great achievement is easy. It necessitates a continual waiting upon God, never “THe Necessity OF PRayErR.”’ ceasing until all fear, doubt, and uncertainty are overcome, and a sense of. awareness is reached, in 3rd. George Muller sustained and maintained his which one knows intuitively, through direct soul- faith through prayer. His great achievements were knowing, that ‘‘All is well, both now and a million made possible, and his great victories were won, in years hence.’’ Sometimes Muller prayed all night his study where he spent hours and hours in prayer in order to reach this sense of certainty. The seem- and in reading the Bible. In prayer he poured out ing lack from which his work was apparently suffer- his heart to God, telling Him everything: in the ing, at the time, impressed itself upon his soul and reading of the Scriptures he found God speaking to made him anxious. He was no god or superman, him. This is much safer than listening to voices, or but one full of weaknesses like we ourselves are. what is thought to be the voice of God. Portions of He had his times of doubt and fear, but he over- Scripture become illumined in a wonderful way, came them all through prayer, through waiting upon bringing to us just the message that we need. God until he KNEW once again that “‘all is well,” George Muller, although, probably, he did not and always is, because God can never fail. As soon know it, was the pioneer, or one of the greatest as we clearly realize, in our extremity, this supreme pioneers, of a new and better way of life. This way truth, we become centralized in Truth: we become is not the way of acquisitiveness, of possessions, of anchored in the Unchanging and Eternal: we be- holding, defending, fighting for a share of the come established in the Divine order. world’s wealth, but of letting go, of dependence There are, so to speak, two kinds of prayer. There upon the Divine Invisible, instead of upon one’s own is the mental work that never gets beyond the Astral. efforts, or material laws and worldly conditions. We While it would appear that things have to form in cannot control, directly, the visible. That is to say, the Astral before they appear on the Material Plane, if a thing has happened, it has happened. If a yet such prayer to the Astral is really no prayer at ship has been wrecked, or some other happening has all. Astral forces can be controlled by strong willing, taken place, it is useless to deny that such is the by strong thought and the use of visualizing and 110 112 A VENTURE. OF FAITH. “ THE NECESSITY OF PRAYER.” 113 such like powers; but, whatever is brought forth that is not harmonious, and which because it is not for is not in harmony with the Spirit must perish. Also, our good has to come to naught or be “‘rooted up.”” although it may appear to be good, yet it is not But, if we pray according to the Will of the High- good, really, but more often a curse. “‘Every plant est, then if we do not receive exactly that for which that My Heavenly Father hath not planted he rooteth we pray, we receive something far better. up,” said Jesus. All that is not of the Will of God Life wants to give us the best, but we must make is out of accord with the true Harmony or Divine application for it, we must work for it in the Unseen. order. Nothing that is not in harmony with the We have to make contact with the Source of all Divine order is of any use to man—it does but Good, in order that good may manifest. We need increase and prolong his suffering. also to pray continually in order that our faith may When, however, we approach the Spiritual and be maintained, refreshed and renewed; for nothing Eternal we can only pray that the Will of the Highest can be achieved without faith. Prayer is not, really, may be done. The prayer of self-will seeks only for an asking for things and having them given to us, a smaller good—what the finite mind thinks is good but a seeking for, and reaching after, God, until we —but the prayer to the Eternal and Highest is for find Him, realizing that all is well, and that we have the larger good—i.e., that which is in harmony with entered into liberty. Our life is perfect as it is the Will and Purpose of the Highest Heaven. imaged in the Mind of God; and prayer, through We are invited and even commanded to pray, but bringing our mind into harmony with the Divine in- it is in order that we may receive our highest good. tention, brings the inherent perfection into manifes- By praying that the Highest Good may be done, we tation. We do not have to alter God by our prayers; reach the Highest Power — Infinite Wisdom and we do not have to change His will or make Him Love—and thus receive the highest good. This change His mind towards us, but only become highest good is the only good, and the only thing changed ourselves, in order to be made at-one, or that can satisfy us, make us happy and fill us with brought in tune with the good that God has prepared joy, permanently and eternally. for us. The same law applies to prayer for others. George Prayer, then, not only maintains and sustains our Muller had to pray for his Orphanages, but he faith, it also brings us into contact with the One prayed only that the Will of God should be done. Living Source of all things, thus making all things By this I do not mean that he did not pray for speci- possible. fic things, because this is precisely what he did We have not only to make ventures in faith, to do. It is said that he prayed about everything, even set out upon adventures on the sea of life, but we the smallest and most trivial, but always that what have to. maintain that faith by means of prayer, was done should be done in God’s way—the only which at times may be a mere hanging upon God perfect, complete and harmonious _way. If we do in utter helplessness and abandon. It is only by not pray, we cannot expect to receive. If, however, prayer and communion with God that we can ever we pray in our own self-will we receive that which be brought victoriously through the tests of the new 114 A VENTURE OF FAITH. iberation. When we test God, God puts us i Ba eaeaithwhich would overwhelm us, but es our faith—f which is sustained and eens only by persistent and persevering prayer an cd munion with God. Such prayer is not a mere Nb ay PART II].—CHAPTER V. for things, but is a seeking for God until He is found, and we know that all is well in reality. PRINCIPLE IV. ““NEVER APPEALING FoR HELP.” 4th. Never to rely on man (arm of flesh) nor make appeals to the public. This, of course, is the sequel or natural outcome of principle No. I. If God is the sole source of temporal supply, then it is obvious that the only sensible, logical and reasonable thing to do is to trust the Invisible Creative Power en. tirely, and not man. This, of course, does not mean that we have to cease work, but that we work from - a different motive, and with a different object. We work in order to serve, and not in order to get money, even though we may be paid, and paid liberally, for what we do, either directly or indirectly. The very fact that we work not for gain, but in the spirit of service, helps to bring success and abund- ance to us. We realise that it is due to the working of a higher law. We thus look to God for recom. pense, and He never fails, because He is bound by His own unfailing principle and law. If we attempt to put our life on a spiritual basis, and to live by faith, dependent upon God, we are soon tempted to trust, just a little, in man. The temptation is very subtle. The situation in which we find ourselves is such that to adopt worldly 115 116 A VENTURE OF FAITH. “ NEVER APPEALING FOR HELP.” 117 methods seems to be the only thing we can do. God, to give much in order to be seen of men. Thus the seemingly, does not care, for He sends no apparent abolition of collections was a great act of faith on deliverance. On the other hand we know that if George Muller's part. It is well known that the hand- we adopt the methods of the world we will obtain ing round of open plates brings in more money than instant assistance. The temptation is both severe is obtained through the use of bags. In the former, and subtle, yet if we give in we spoil everything, people nearby can see what one is putting into it; while if we refuse to do so, thus putting God to the but, when the latter are used, they cannot. A box final test, in which we venture all, even our very put on the wall would naturally bring far less than soul, God must respond. George Muller was often either, for some would forget about it, while others, tempted in this way, but he never flinched nor wav- in the manner of Nelson who put his telescope to ered. If he had done so, his great purpose would his blind eye, would affect not to notice it. First, have been broken, for his ambition was to provide then, Muller refused his salary, to do which was a an object-lesson in faith, and not merely to conduct great act of faith; and after that he did away with an Orphanage. collections, which was another, and even greater, But while it is true that George Muller trusted venture in faith. solely in God, refusing to make appeals to man, he The point that I desire to make is, that while Muller however rightly let it be known that his work de- refused a salary and abolished collections, thus cut- pended (under God) upon the free-will gifts of those ting off almost entirely his only channel of supply who professed to be followers of Jesus Christ. When for his daily needs, he yet let people know that he he refused to take a salary as pastor he put up a was depending (under God) upon free-will offerings, | box in his church or chapel in which the people to emphasising that it was their duty and privilege to whom he ministered might put their gifts. Not only give to the utmost of their ability and resources. He did he let them know that they should do this, but let them know that it was as much their duty and he preached sermons on the subject, shewing the privilege to make ventures in faith through the people that it was indeed their privilege to support medium of giving, as it was his to make ventures the Lord’s work in this way. The putting up. of through refusing all money that might be got by this box was in itself an act of faith, and a setting compulsion, or suggestion in the manner referred aside of worldly and human methods in order to to. He felt that money that was scraped together adopt a more spiritual one. It was a method that by persuasion and effort, or through the compulsion owing to its dependence upon the spontaneity of of collections, was not according to the mind of the Spirit alive in the children of the Kingdom, was God, and that it was not in harmony with the ways more in.accord with the Mind of Christ. Previously, of the Spirit. Such methods were worldly and human collections had been taken from pew to pew. Muller methods. He desired to put financial matters on a objected to this, on the ground that it might shame Heavenly basis, every piece of money being a love poor people into giving more than they could afford gift, an offering to the Lord. The way people give or desired to give, while the rich might be tempted (according to their means) shews to what extent the 118 A VENTURE OF FAITH. “ NEVER APPEALING FOR HELP.” 119 Spirit of Christ has become alive in them. The way is thus: At first we may be only instrumental in they give shews to what extent they are willing to communicating (giving or passing on) £5, or £10, or make ventures in faith; without which no real pro- £20, or £50, or £100, or £200 per year, but after- gress in things spiritual is possible. wards double as much; and if we are still more faith- Muller went even farther, for he taught that giving ful in our stewardship, after a year or two, four times to the Lord was a source of prosperity. He did not as much; afterwards perhaps eight times as much; at mean that giving should be done in order to produce last perhaps twenty times or fifty times as much. We prosperous conditions. The giving should be done cannot limit the extent to which God may use us in a spirit of love and gratitude, with, of course, no as instruments in communicating blessing, both tem- ulterior motive at all. The eye must be single, the ——- poral and spiritual, if we are willing to yield our- motive pure, that is, perfectly sincere. If, however, selves as instruments to the living God, and are con- we give freely, so freely, indeed, that we have our- tent to be only instruments, and to give Him all the selves to trust God for the future because of it, then glory. But with regard to temporal things, it will be we are greatly blessed. And this state of blessed- thus, that if indeed we walk according to the mind ness clings to one, even after many years. Some of God in these things, whilst more and more we be- people (but very rarely, I admit), complain that they come instruments of blessing to others, we shall not have tithed or given to the Lord, and no good has seek to enrich ourselves, but be content when the come of it; that is, they have not become prosperous. last day of another year finds us still in the body, to The nature of their complaint shews that they have possess no more than on the last day of the previous not given in love, or in a spirit of abandon, but have year, or even considerably less, whilst we have been, merely made payments in order to get them back however, in the course of the year, the instruments with interest. This is duplicity, or casuistry, and 's of communicating largely to others, through the certainly not acting with a single eye and pure or means with which the Lord had entrusted us.”’ sincere motive. ‘‘As to my own soul, by the grace of God it would George Muller taught very plainly that giving be a burden to me to find, that, however much my should be free and liberal to an extent that most income in the course of a year might have been, | people will view with astonishment. He says: ‘“The was increasing in earthly possession, for it would be child of God must be willing to be a channel through a plain proof to me that I had not been acting as a which God's bounties flow, both with regard to tem- steward for God, and had not been yielding myself poral and spiritual things. This channel is narrow as a channel for the waters of God’s bounty to pass and shallow at first, it may be; yet there is room for through. I also cannot but bear my testimony here, some of the waters of God’s bounty to pass through. that in whatever feeble measure God has enabled And if we cheerfully yield ourselves as channels, for me to act according to these truths for the last forty- this purpose, then the channel becomes wider and five years, I have found it to be profitable, most deeper, and the waters of the bounty of God can profitable to my own soul; and as to temporal things, pass through more abundantly. Without a figure it I never was a loser in doing so, but I have most By 120 A VENTURE OF FAITH. abundantly found the truth in 2 Cor. ix, 6, and Luke vi, 38, and Prov. xi, 24, 25, verified in my own ex- perience. In this way, Muller educated the people up to giv- PART II.—CHAPTER VI. ing, and in doing so helped them to make ventures in faith and thus to make progress in the spiritual life. Through this teaching he also brought freedom and prosperity to many thousands of lives. Indeed, - PRINCIPLE V. blessing resulted in all directions, because that which he practised himself and taught others to practise could only bring blessing, for it was in accordance’ — *“‘AvoipINc DEBT.” with the mind and will of God. This brings us to the next principle which Muller most rigidly 5th. On no account, nor at any time, did George observed. Muller get into debt, either personally or for his work. If he had not the money to buy a thing he refused to have it. He never had any debt on his Orphanage buildings. He always waited until he — had the money before he started building. He never borrowed money, never had credit, and, in conse- quence, had not worries or financial cares. He not only saved the Orphanages a large amount of money which otherwise would have been paid away in in- terest, but through so acting he conducted his work according to the mind of God. It is obvious that if God wants us to have a thing, He will supply the money for it. This is the corresponding truth to that which we have already stated, that, if we are wise channels through which God’s bounty can flow for His work’s sake, then God causes His bounty to flow through us, just as long as we keep the channel pure and unobstructed. This principle proved by George Muller in his life and work is equally true for us in our life and work. It applies exactly in the same way, although our circumstances are different. We should never run into debt. If we really need a thing the money will 121 122 A VENTURE OF FAITH. “AVOIDING DEBT.” 123 be forthcoming at the right time. George Muller will be seen at once that if a man allows himself and his wife were prepared to starve rather than to get into debt he does not act in a positive but in buy anything for which they could not pay, and in a negative way. He adopts a weak and dependent this they were very wise. Muller thus adopted the attitude, instead of the “‘do or die’’ attitude. It is victorious attitude. Without knowing it he maintained because of this that so few who borrow ever can a very positive outlook, and, because of this, won pay back. The very act of borrowing increases their through every time. To have obtained things on weak and negative attitude of mind, so that other credit would have indicated a weakening of purpose; adversities are attracted, and troubles are increased a reliance upon the help of man, and a negative instead of lessened. state of mind and will. George Muller was nothing Apart from ill-health the principal troubles of the if not positive; that is, he was positive in all his lives of many are caused through running into debt. actions. He knew the principles governing success Yet, if they were to adopt the positive outlook, de- in all walks of life, and resolutely acted according to claring that they would starve rather than have any- them. Through so doing he was victorious all along thing they could not pay for, they would enter into the line. His life was a succession of triumphs, and liberty. ““The happiest place to live in,’”’ says some this because he always adopted and maintained the wise individual, “‘is just inside your income.” positive and victorious attitude. We may be very In imagination I can hear many readers begin to far from being as strong or great in character as say, in protest: “‘Yes, that is all very well, but if George Muller, mere pigmies indeed compared with and so on. What they want to say is that their cir- a giant, but the principles are applicable now, just as cumstances are different, that in their case to keep they were in his time, and by following them in our out of debt is impossible, and that it is all very well much smaller way we may pass from victory to vic- for George Muller and H. T. H. to talk, but if they tory and from strength to strength. were in the readers’ position they would not be able People who are in debt, have sometimes written to act up to their principles. Please do not think asking me to make an appeal for them. But if I that | do not appreciate the greatness of these diffi- had done so this would have made things worse culties. They are great, but they do not alter prin- for them. Their position was due to the fact that ciple or truth. Nothing can appear to be more they did not adopt a positive attitude towards life. hopeless than acting according to this principle, It was through their negative attitude that they when in adversity. It may appear to shut one off en- allowed hemselves to become involved in debt, and tirely from all avenues through which help might to make an appeal would have increased their de- come. And all the time others of less principle, or pendance upon others and their negativeness to such no principle at all, are obtaining help, by means of an extent that they would have attracted misfortune a well-pitched, pitiful tale. Yet those who stick to all their days. principle, refusing to get into debt, or to depend The positive and victorious attitude keeps adver- upon other people, thus maintaining the positive and sity away, while a negative attitude attracts it. It victorious attitude, ultimately come out winners in 124 A VENTURE OF FAITH. “AVOIDING DEBT.” 125 the race of life: while those who run into debt and ber that the attitude of mind makes all the difference ’ depend upon other pople’s help, remain just as they between debt and freedom. If one is determined were, always in debt, always a mill-stone round not to run into debt, then one adopts a positive atti- , other people’s necks. tude. This positive attitude reflects itself in every ose who sneer at religion, saying that it is nega- action, so that prosperity is attracted in a hundred tive, and simply dope for the weak, would be sur- subtle ways. The one who resolves to be free and prised if they were to acquire some knowledge of independent, and to have nothing for which | he that which they criticize. If they made practical cannot pay, adopts the resolute, strong, victorious acquaintance with the living of a life of faith in God attitude that paves the way to success. they would find that it is the most positive life possible, requiring great daring, courage, persever- ance and endurance, and that one who truly prac- tises it becomes a person of the most positive type possible. People say: “‘how can I become posi- tive?’’ The answer is, act according to the same principles which George Muller followed. It is not easy, but it is possible.. It is difficult, especially at first, but it becomes a habit in course of time. If we choose always the difficult path or course of action, the one making the greatest demands upon our faith in God, then without any knowledge of Psychology we become very positive, and thus travel towards liberation. We get on top of life, in- stead of being submerged by its negative ills and difficulties. There is more truth in the saying “‘there is plenty of room at the top’’ than is generally under- stood. A positive faith in a living God leads to ever increasing freedom. Of course, business cannot be run without credit, but he is a wise man who pays his accounts promptly, on a certain day each month, so that ail with whom he deals know that on the same day each month they will receive, without fail, a cheque from him in full settlement, less discount for prompt pay- ment. Some who read this may sigh, wishing that it might be true in their case. Such should remem- “NEVER MAKING KNOWN HIS NEED." 127 Subsequent events, however, always proved that the positive attitude of entire reliance upon God was. and ever is, the victorious and successful one. If George Muller had weakened at such a moment and PART II.—CHAPTER VII. had admitted his apparent need (for it-was only apparent, each time deliverance being actually on the way), he would have been unfaithful to God, PrinciPLe VI. he would have become negative in character and thought, and his beloved work would have been ir- reparably damaged. George Muller met these experiences in a fine “NEVER Makinc KNown His NEEp.”’ spirit. Never for a moment would he admit that God had let him down. Nor would he let God WE now come naturally to the next Principle or down. Though there might seem no way out, yet rule of life, by which George Muller lived inflexibly, he would not, even by a hint, let other people know which is :-— of his difficulties. He had determined to live by 6th. Never, on any account, to allow it to be faith; and his mission was to provide the world with known that circumstances are straitened, if such an object-lesson in faith. He would go forward at should be the case. Here again Muller adopts and all costs; do or die, win or lose, neck or nothing, on- maintains the strong, positive attitude and outlook, ward he was determined to go. He put his whole and pursues the bold and courageous course of hag in God, and it was God’s business to deliver action. Not only would he never publish his tem- im. porary need, nor ask for help in his embarrassment, This is the lesson fhat we all have to learn, those but everyone in the Homes was bound to secrecy of us who are trying to live the life of faith, to cast and silence, no one being allowed to breathe a word ourselves and our all upon God, and then never about the passing stringency. He even went beyond to give way, or weaken, or look back. When we this, for during such times when visitors asked if ““cast our burden on the Lord”’ it becomes His, and he had special need, or if they were in monetary in honour He will and must bear it. Because of straits, such questions being made with a view to His honour He can never prove unfaithful. He helping the Homes because of their need, Muller bids us prove Him. ‘“‘ Bring ye all the tithes into would never admit that the work was in difficulties. the storehouse, that there may be meat in mine He would say that their resources were ample, or house, and prove me now herewith, said the Lord words to that effect. Doubtless it was at first a great of hosts, if I will not open you the windows of temptation to be asked such questions at such times, heaven, and pour you out a blessing, that there when all supply seemed to be dried up, and there shall not be room enough to receive it.”’ was (humanly speaking) no prospect of deliverance. The secret of abundant and constant supply is to 126 t 128 A VENTURE OF FAITH. ““ NEVER MAKING KNOWN HIS NEED.” 129 give freely, to trust completely and to receive fully. ficult times through which he passed were merely This Divine system brings freedom, liberty and the tests of his apprenticeship. When want and blessing into the life. It is the antithesis of the w failure stared him in the face, abundance was always of the world, which is to get and to hold all you already on the way. can, and to trust in money and possessions instead Through many searching experiences George of in God. Muller became increasingly sure of God. Experience However, this is by the way, the point that I want after experience proved to him that if he adopted to emphasize is that George Muller would never on and maintained the positive attitude — the aitti- any account allow outsiders to know of the difficult tude of entire dependence upon God, instead of times of testing through which he had to pass. He seeking the help of man—God and the Invisible let the world know that while he would not ask for always responded. In the Hidden and Unseen was a sou, yet both he and his work were supported by illimitable abundance waiting to flow to him and voluntary offerings; but, he would never allow it to his work in ever-increasing volume, according to his be known that they were in apparent want and need and the corresponding demands that he made difficulty, no matter how bad things might appear upon God’s bounty. The Abundance of God is like to be. To let it be known that the work was sup- a mighty ocean, so vast we cannot possibly exhaust ported voluntarily, and that people might give to it or cause a shortage for others. We can go to this it, if they felt so inclined, was to adopt a strong, Inexhaustible Ocean with a small cup and bring away positive line of action. - On the other hand, to ask only that small cup full of bounty and blessing. Or, for support, to allow the public to know that he or if we have faith enough, we can take a bucket and his work stood in need, would have been to adopt bring away a bucketful. It makes no difference to a weak and negative line of action. The reason why the Ocean. Nor does it matter how often we go those who allow themselves or their work to get with our cup or bucket; abundance is always there, into debt, and who also plead poverty, and pitch and always will be, for it is inexhaustible; it has its a tale of woe, saying that their work must close down rise in the heart and mind of God. if something is not done, etc., the reason why they are always in difficulties, and can never become clear of debt and trouble, but rather get deeper and deeper into the mire, is that they follow a nega- tive and weak line of action. George Muller had his difficulties, but he won through them to ever- increasing liberty, freedom, and success. Those who depend upon man are always at the mercy of man’s caprice and the fluctuations of material conditions. But George Muller depended upon God, and thus became established in unchanging Reality. The dif- “ NEW ENTERPRISE.”’ 131 do 0, because, if he did, his moral fibre would weaken and his faith decay. No progression is re- trogression, is a wise saying amongst business men. PART II].—CHAPTER VIII. * It is equally wise and true when applied to the spiritual life, the life of faith. If we do not make fresh excursions into the unknown our faith ceases to be PrincipLe VII. exercised, becoming weakened in consequence. If an athlete does not regularly exercise his muscles, and if he does not try to excel and to beat his past *‘ALways Goinc ForwarD To NEw ENTERPRISE.” performances, he becomes weaker and softer, and thus deteriorates. The would-be man of faith is in the same position; he must go forward; he must THE next rule of life which George Muller observed make greater and more daring experiments; he must is :— widen his horizons; he must for ever push back the 7th. Always to go forward to fresh adventures, boundaries of his mind. launching out more courageously, experimentally, The man of faith must burn his boats behind him and enterprisingly into the deep. George Muller every day of his life. Indeed, he needs no boats, never stood still: he never rested on his oars: he because like Peter he walks on the sea of experience was for ever engaging in fresh ventures of faith. He upheld by invisible forces, which support him only was wise, in that he started in a small way, and then so long as he puts his entire trust in the Power of both he and his work grew together, increasing in _ the Living God. stature and magnitude year by year. He was wise, Life is progressive. Everything moves forward. because the life of faith is like the growth of a plant. No matter what it is in which we may be engaged, ‘First the blade, then the ear, and then the full we must go forward. The stream that dashes gaily corn in the ear.’’ We have to begin with little things, on its way to the sea is bright and clear and pure. and when we have proved God in these small expe- Not so the stagnant pool, that is filled with impurity riences, and God has proved us, we are_ready to and is unpleasant both to sight and sense of smell. launch out into larger ventures of faith. Thus our Life is movement; life is action; life is progres- progress is harmonious and according to Divine sion; life is growth. We must ever move forward; order. We are not rushed into posts or responsibili- we must ever expand. ties for which we are not prepared, but when we George Muller, knowing all this, modelled his are ripe, the opportunity of larger and more impor- tife accordingly. First he started his Orphanage tant service comes to us, quite naturally and har- with one house and a sum of £1,000, both brought moniously. A to him through prayer. Then he moved to Ashley George Muller never allowed himself to get into Downs, bought land and erected one building, a rut. He knew that it would be fatal for him to everything being paid for “* on the nail.’’ Afterwards 130 132 A VENTURE OF FAITH. ** NEW ENTERPRISE.” 133 he continued to add to the buildings, thus increas- from his heart, “‘ Lead Thou me on,’’ has not yet ing the number of children under his care. Each started to live the life of faith. It is after we have addition was a tremendous venture in faith. Not made a practice of praying and surrendering in the only did it mean the getting together of vast sums spirit of these words of Newman that the great ad- of money for the building of the Homes and the venture begins. For faith is a great adventure. equipping of them, but it also.necessitated a very Some who have no knowledge of the subject, say great increase of yearly income. Muller had to that to surrender to the will and leading of God is venture by faith upon uncharted seas. No doubt an act of weakness. They should try it and see for the thought came to him that it might be possible themselves. They would then find that they had for his work to be supported by voluntary gifts, up taken on ‘‘a man’s job,’’ and that there is no life to a point, and yet for a larger effort to fail. George that calls for so much courage and faith as that Muller had no means of disproving this. He had: which seeks to be led by the Spirit according to no figures or experience to which he could go for the will of God. Those who think that surrendering information. All that he could do was to go forward to the guidance of the Spirit and Will of God is in faith, relying upon God both for support and for weakening should study the portrait of George guidance. This is an important point, as those who . Muller to be found in Dr. Pierson’s Biography. have had any experience at all, know. It is useless Never have I seen a stronger face, nor one more to rely upon God for support if we are doing the inflexible, or so calm in the repose of its strength. wrong thing. Many of us, alas! want to go our own Whoever looks at it must admit that it is the very way, or think that we know the best way, and that embodiment of strength and power. our faith and our prayers can compel God to bless No, to live a life of faith and to allow oneself to and support our enterprise. ‘Except the Lord build be led by the Spirit, so that all that one does is the house, they labour in vain that build it.’’ There according to the will of God, is not easy; but George is only one right road along which we can go, and Muller proved that it could be done. He set out to it is only.the Wisdom of Omniscience that can show provide an object-lesson in faith to weaker people, us it and lead us along it. George Muller succeeded and in doing so there came to him, voluntarily, because of his faith, but it was because he had nearly a million and a half pounds sterling; but, ac- faith enough in God to allow God to lead him. tually, his life was just as much a demonstration of One who exercises true faith always “‘trusts the Divine guidance as it was one of faith. Muller had Current which knows the way.” It is a false sort of the faith to trust God for guidance as well as to faith when a man wants to guide himself, and then supply his needs. He used to pray, and to keep on to compel God and the Invisible forces to bring him praying, and then had the grace and patience to success. We have indeed no faith at all—no true ' wait for signs and guiding tokens. He did not listen faith, if we are not willing to allow God to “ take to voices. I do not remember ever reading that the helm’’ of our life, and of our home, our work, George Muller ever heard voices. His example in our business. One who has not yet learnt to pray this respect is worth the earnest attention of modern 134 A VENTURE OF FAITH. “NEW ENTERPRISE.” 135 people. Voices, when heard, are generally psychic his. For nearly 50 years he had the responsibilities or astral voices, and if obeyed cannot lead us in the of the great work of the Orphanages, preaching and path that is the only true and right one for us. This public speaking, the carrying on of the Scriptural is because our true path is not known on astral or Knowledge Institution. Was he satisfied with all psychic planes, but only to the mind of God, and this? Most people would have been more than on the Heavenly planes. If, therefore, we desire satisfied, but not so George Muller. Having ex- to be led in the only true and right path (and there- hausted his field of service, and having established fore the only truly successful path), we must look his great Orphanage enterprise, with his son-in-law direct to God for guidance. at the head, he looked round for further fields to It is true enough that one can be grievously misled conquer. Having served God and man to the utmost by astral voices. It is however also true that if of his ability, and finding the way opening for fur- we look to God for guidance, we are most assuredly ther service, he willingly and eagerly embarked al led by the Spirit. We do not hear voices; we do the age of 70 on a world preaching tour. : not hear, literally, “‘this is the way, walk ye in it,” No one who was not led by the Spirit, would ever but we may realise, in our affairs, the guiding hand have attempted such a task. All human wisdom and of God. judgment were against such an undertaking. Yet George Muller prayed, and continued to pray, but God had his plans concerning George Muller, and € was content to wait until things worked them- he felt it.was a privilege to fall in with them. All selves out. He did not attempt to do quixotic things, his life he had been a delicate and physically weak because of hearing voices, but he used his common man—a great soul in a frail body—and he had just sense and waited until the time was ripe for him to managed to carry on, and to accomplish his work, go forward. We find that the path that is repeatedly with very little, as regards physical strength, in blocked is not the right one for us, but that the hand. Yet, at the age of 70, this frail and delicate right path opens for-us just at the right time; that man, without hesitation accepted the call to minis- difficulties are removed in a harmonious fashion; ter to the whole world. Most people, probably, do and that all things dovetail together in what, to our not know what a strain a lecturing or preaching tour finite mind, is nothing less than a wonderful manner. is on the strength and vitality of the one who engages All through his life Muller continued to make ven- in it. It breaks down the strongest. It was his lec- tures in faith. He was not content with proving God turing and reading tours in the United States that in small things, but he was for ever testing Him in killed Charles Dickens. Obviously George Muller greater matters. It would have been reasonable and could never have stood the strain of his world natural for him to have reduced his activities as he preaching tour, in his own strength—he was given became older. One would expect, that at 70 years special strength for the purpose. of age, having reached the so-called appointed limit George Muller, always eager and willing to make of man’s life in the body, he would have considered larger and increasing ventures in faith, embraced the question of retiring from a life so strenuous as this opportunity of larger and wider service. It was 136 A VENTURE OF FAITH. because of his faith that he was brought victoriously through this experience. And what an experience! This world tour, or, rather, many tours to different parts of the world, including Europe, Canada, the PART II.—CHAPTER IX. U.S.A., Australia, Tasmania, New Zealand, Ceylon, and India, in addition to Great Britain, extended over a period of seventeen years, from the 70th year of his life to the 87th. Muller continued his PRINCIPLE VIII. activities at Bristol, dying in harness, at the age of 93. ““ SEEKING Nor His Own.” WE now arrive at the next rule or principle which George Muller observed all through his life :— 8th. To give all his substance to the Lord, except what was necessary for his modest and fragal mode of life. There are those who do not see eye to eye with Muller in his austere and frugal mode of living. William Quarrier, the great Scottish Philanthropist, did not. He conducted his Orphan Homes on very different lines from those adopted by George Muller. The Bristol Orphanages were plain, severe, austere and lacking in beauty. The rooms had bare board floors, and there were no comforts, but only absolute necessities. Muller was a utilitarian. Use, not orna- ment or refinement, was his motto. He was consist- ent, in that he and his wife lived in the same austere manner. He had two good reasons for this. One was that it was good discipline for the orphans, and a suitable preparation for their future station in life, for most of them would have to “‘rough it’” more or less all their lives. The other reason was that, as the money subscribed to the work was often in the form of gifts from the very poor, the result of self- denial and considerable sacrifice, it would not be 137 138 A VENTURE OF FAITH. “ SEEKING NOT HIS OWN.” 139 seemly to spend it on luxury, or things that were ventive; for we know that poverty, sickness, dis- not altogether necessary. Both are good reasons, but order and other evils are due very largely to wrong there is a reply to both of them. thought and a negative attitude of mind. We know, Quarrier on the contrary believed in placing to-day, something of the power of the imagination; his orphans in surroundings as pleasing as possible. that it is creative, and that the outward life is largely His orphanage was composed of very beautiful houses a reflection of the nature of our thought. We know, , standing in lovely grounds. He also had a good to-day, that life is consciousness, and that what we reason for so doing. His work reflected his mind, exclude from our consciousness fails to appear in which was of a less austere nature than our life; but that what we allow to enter our con- that of George Muller. sciousness may appear in our life. So that, one who Few people, now-a-days, would care to adopt such lives in the consciousness of good, and whose imagi- a plain and frugal mode of life as that nation dwells on good, finds that good manifests in of George Muller. But all can join with him in giving to the his life. By good I mean all that is good—health, Lord’s work, not in order to become prosperous harmony, love, beauty, preservation from evil and (although this if done with freedom and sincerit disaster, order, sufficiency, freedom from care, etc. y does lead to prosperity), but in order to help the Life becomes a harmonious progression, instead good work, and as an act of gratitude and love. of a sort of long-drawn-out dog-fight, as it unfortu- Most of the good agencies at the present day are pallia- nately is, in many cases. One who seeks God and tive only. They endeavour to deal with depends upon God: who trains his imagination to and amelio- rate evils that already exist. The work of the Lord correspond with the Divine imagination: who enters is the changing and remaking of men, and the con- into the Consciousness of good, which is a Divine sequent transformation of their lives. Hospitals, state, lives in a condition of peace and harmony. Prisons, Reformatories, Penitentiaries, and Asylums He is in the world, yet not of it: he is guided and and workhouses would all become unnecessary sustained, and all his needs supplied by higher laws if people were brought into a knowledge of Truth. than those of the material plane and those made by Therefore, the one most essential thing is to spread man. the knowledge of Truth, thus preventing evil, These things, together with others of a more spiri- in- stead of trying to cure it when it has appeared. tual and heavenly character, would transform the Prevention is better than cure. George Muller life of man, if he only knew of them and were to act gave all his life and nearly all his income to a on them. It is because of this that most of those work which, to a large extent, was preventive. Instead who have entered Truth are anxious to extend the of the orphan children possibly becoming either crimi- teaching, so that it may be a blessing in other lives. nals or a charge on the rates, they were taken into Religious teaching in the past has dealt mainly the friendly shelter of the Orphan Homes, and there with preparing man for the next world. This is of fed, clothed, educated, and given a start in life. course of the utmost importance, but we should not We moderns have a work to-day that is even allow it to blind us to the fact that there is a Power more pre- 140 A VENTURE OF FAITH. ** SEEKING NOT HIS OWN.” 141 that can make this life perfect also. We should not But to return to our subject. George Muller was ignore the fact that it is left to us either to use or austere and frugal in his mode of life, from choice, mis-use our mind and imagination. If we use them and on principle. Most of his large income was given rightly, so that we live in a consciousness of whole- away, chiefly to the orphans. He always put the ness and good, then wholeness and good manifest work first, and himself last; which, by the way, 1s in our life. We are lifted above the laws and forces the secret of success in all enterprises and business. which, on the material plane, operate inimically to When, however, he lectured and preached all over our well-being. Forces of evil have power only on the world, he stayed at hotels instead of accepting their own plane: they can affect us only through our the hospitality that was freely offered him. He did own evil, or thought and receptiveness to evil. We so, because he put the work first. If he had accepted become immune to the extent that we maintain a the hospitality he would have had a happy social Positive attitude to all but God and the Divine time, doubtless, but very little opportunity to engage order. We can afford to be receptive only towards in prayer, study, and to be by himself. When one God and His Good and Perfection, Order and Har- is a guest one has to accommodate oneself to the mony. Also we cannot afford to allow our imagina- plans and wishes of one’s host and hostess. Also toin (the God-given creative power of mind) to run those who give the hospitality, only too often, lionize riot. We need to train it to work along Heavenly their guest, and, in the kindness of their heart, in- lines, thus creating only those things that are beauti- vite other people to meet him. All this social life ful, harmonious and true. prevents a preacher or lecturer from having that George Muller rendered inestimable service in that amount of time to himself that is vitally necessary he taught that God is a living God, One who helps for the successful carrying out of his mission. George us in this life as well as the next. He rendered in- Muller found this to be the case, so he stayed at estimable service also in teaching that the same God hotels instead. This entailed a very greatly increased that provided for the Orphanages, will also provide expense, but all his needs were met. As soon as a business man with capital, or help an ordinary in- the need arose, the necessary money was forth- dividual to pay his rent, keep out of debt, and feed coming. The same thing would have happened if and clothe his children. He taught and also proved George Muller had furnished his Orphanages better, in his life, that there is a higher law of supply, that and had provided the children with more pleasing the Infinite is our Source, and not merely our busi- surroundings. Also, if he had lived in a less frugal ness or even our work. Because he brought God into and austere style, in simple comfort and refinement, the practical affairs of life he was the fore-runner he would have had all his needs met, and he would of a new and better way of life, one of abundance have been able to give sway as much or even more, and freedom, in which man trusts God and not man because the supply coming to him would have been ws- been my own experience that when the for all his temporal supplies. To-day we are de- veloping the same idea, applying it also to health, and harmony in all the affairs of life. need is increased the supply becomes greater. When ““ SEEKING NOT HIS OWN.” 143 142 A VENTURE OF FAITH. ings are the Lord’s, welosenothelong“‘ermehave any difficulty we give more freely we push back the boundaries in giving freely. We and mine a : ef our mind, we step beyond the limitations of our e: we enter into liberty. we are no longer acquisitivfreel usual consciousness, we rely more implicitly upon “Freely ye have recei ved, y give.” God, so that it is possible for greater abundance to enter our life and circumstances. Whereas, if we re- strict our giving, we also restrict our mind, we in- crease its limitations, and lessen our faith and de- pendence upon God; so that it is increasingly diff- cult for supply to flow to us and through us. If, how- ever, we are a free and open channel for Divine provision to flow through us to others, then abun- dance flows to us, and the freer we become the more freely does God’s bounty come. George Muller did not teach this in order that people might be per- suaded to give to his Orphanages, but that those who took heed to his words might enter into financial freedom. It is the experience of those who tithe on small incomes, that even though their income does not increase, yet, in some mysterious way, they en- joy increasing financial freedom. They are poor yet they are rich. Their needs are met, their wants are supplied, and the vexations and cares which blight other lives do not affect them. George Muller taught that just as his work was _ not his but the Lord’s, so also if we are His then all that we have belongs to the Lord. We are not our own, we are bought with a price. We work for God, not for man; we work in a spirit of service and not for what we can get out of it, and all that we have belongs to the Lord. Because of this the silver and the gold are the Lord’s, and all things that we possess. Therefore we freely give to the Lord’s work. We merely give back to life part of that which life has given to us. When we realize and acknow- Jedge that our business or our income, or our earn- “ SERVING THE LORD.” 145 powers exerted over their victims by money, and big business, and heartless, ruthless competition, affect all who are not on that higher plane, through PART II.—CHAPTER xX. working in obedience to the spiritual law, and ac- cording to its principles. But those who live and work in this more blessed PRINCIPLE IX. way are assuredly lifted above the forces which otherwise. might destroy them; for in the scramble for wealth and even a living, the weak=st go to “* FERVENT IN SPIRIT, SERVING THE Lorp.”’ the wall. They are upheld and delivered in this manner, in spite of the fact that they may make no WE now come to the last principle or rule’ which religious profession. As Jesus said: we have to be George Muller observed and followed all through doers of the word and not hearers only. ‘‘Not every- his life, and it is this :— one that saith Lord, Lord, shall enter the Kingdom of Heaven, but he that doeth the will of my Father 9th. Always, and at all times, to render service. which is in Heaven.’’ The important point is that George Muller reversed the prevalent idea of work. we have to possess the right motive, think the right ing for a living, and for what one could get out of thought, maintain the right mental attitude, and live it, and of not working if it were not profitable to according to Divine principles, and in harmony with do so. His principle was to serve the Lord (life and the Divine laws. If we do this then we are greatly humanity) and to leave the matter of supply to the blessed, and all things will come our way, harmo- Lord, instead of exacting so much pay for so much niously and without strife. work. The living of one’s life is raised unto a higher George Muller, although he did not work for a level through working according to such a principle. living, but ever in the spirit of service, was never One who so lives is also lifted above the inimical idle. His was an exceedingly busy, active, and forces which are generated by man’s selfish compe- fruitful life, from the time when he became con- tition. This is entirely apart from religious profes- verted in his early manhood, unto his death, at the sion. Those who profess to be followers of Jesus ripe age of 93. Christ, and who yet work in the same spirit and with To-day, we hear such slogans as “‘success through the same motive as the ordinary man of the world, service,’ and ‘“‘service before profits." Those who are subject to the same inimical forces as he. The act up to them are simply following in the footsteps fact that they profess to be followers of the Nazar- of George Muller. They are applying the same prin- ene, or are believers in the dogmas of Christianity, ciple to business that guided him in all his work. does not prevent them from participating in the evils Always first things first; always serving. The reward generated in a world of strife and covetousness. The could look after itself. If we examine the truly great, outstanding and 144 146 A VENTURE OF FAITH. ** SERVING THE LORD.” 147 permanent successes of the present day we find that defraud others by selling their shares just before they are all based on service. When we serve and their value falls. Passing the loss on to others in when we give, we open ourselves to receive life’s this way is not spoken of as thieving or robbery, but richest blessings, its greatest prizes, and its most en- as good business! It does not make any difference during success. The man who works for self, or by what name it may be called, it is out of harmony who thinks that his business is being run for his per- with Life and with the Law of Life, and, therefore, sonal benefit, or who expects other people to help while it may bring an apparent temporary gain, it him, can never become a success. His very attitude yet brings no blessing with it, but rather the reverse; towards life, keeps away all possibilities of such a if not financial, then in other ways. thing; it dams up the channel through which good Again, there are those who think that the work and abundance can flow. which they are conducting ought to be ‘“‘helped”’; The same applies to those who call themselves and because it is not helped they are disappointed Christian yet stoop to all the mean tricks of the and dissatisfied. Their outlook is wrong. What they world. If a man takes advantage of a brother by should endeavour to do is to make their work helpful beating him down below a fair and remunerative to others, and leave the recompense to the Law and price, how can he be blest and prospered? There Divine principle. If they were to do this they would are those who try to buy everything they possibly be abundantly blest, and all their needs and the can below its true market value. They are ready necessities of their work would be adequately sup- to take advantage of another’s loss and difficulty in plied. Indeed, all that we give to life in a spirit of order to secure for themselves a bargain. They service is returned to us an hundredfold, even as our think that by so doing they can secure some advan- Lord said it would be. tage for themselves. But this is not the case. They commit a crime, similar to pocket-picking and bur- glary, and because of this they suffer from the evils which wickedness brings, for evil comes to them through their own evil. Through acting evilly, they lay themselves open to evil happenings. Actually, it is much better to pay too high a price than too low a one; what we have to make sure of is that we pay enough. If we find that we are being charged too little we should insist upon paying more. Again there are those who call themselves Chris- tian who endeavour to enrich themselves at the ex- pense of their brothers by means of Stock and Share investment and speculation. Either they seek a higher rate of interest than is right and just, or they CONCLUSION. 149 own soul, and the strengthening of his own inner spiritual life. Wise man that he was, Muller de- tected this error in his life. He discovered that the very fact that all his spare time was spent in praying XI. for his orphans and the specific needs of the Orphan- age and the Scriptural Knowledge Association, was in itself a source of error, which ultimately would CONCLUSION. ruin both him and the work that he loved. Muller found as others have found also, that it was fatal to allow the activities of his work, even though it was of a religious character, necessitating much prayer “Beloved brethren, be ye steadfast, unmov- and thought and study of the Bible, to interfere with able, always abounding in the work of the Lord, forasmuch as ye know that your labour is not his own devotions and private prayer and meditation. It would naturally be thought that praying for others vain in the Lord.” and for his Institution, and reading the Bible with a view to preparing addresses and sermons for the IN concluding these studies in the life of George spiritual benefit of others would have been sufficient. Muller I ought to point out that his achievements de- But it was not so with George Muller, and it is cer- pended upon the vitality of his inner spiritual life. tainly not so with us. It is possible to pray and study He could never have accomplished what he did ac- the Bible on behalf of others, and yet for our own complish, nor have been the blessing that he was spiritual life to be starved. Muller found that it was to thousands of people, if he had not kept alive, and absolutely necessary that he should rise early and daily nourished, his own soul. If his own spiritual spend the best hours of the day (before breakfast) in life had become dead, then his work would have reading, meditating, and praying over the Word of drooped, and his testimony would have lacked power God, simply and solely in order that his own soul and sincerity; in fact, his life would have become a should be nourished. He found that, as soon as he failure. started to read and meditate, ideas would come to I do not mean by this the committing of actual him suitable for sermons. These had to be rejected, sin, for no one knew better than George Muller that and the Word meditated upon simply and solely for to achieve great things by prayer and through faith his own soul’s benefit. Again, the reading of the is impossible, if sinful thought is indulged in. He Bible would suggest needs of the Orphans which was far too wide awake and wise to be taken in in ought to be prayed over. These also had to be re- this way. But, like all who are busily engaged in jected, and again the meditation continued solely religious and philanthropic work, he was tempted to for the nourishment of his own soul. It may seem attend to the needs of others, and to pray for defi- strange to most readers, when | state that, at this nite things, to the exclusion of the nourishing of his time, George Muller was literally fighting for the life 148 150 A VENTURE OF FAITH. CONCLUSION. 151 of his soul, that his spiritual life was in jeopardy, prayers, found that it was vitally necessary that he but such was indeed the case. All who have engaged put it all on one side in order to think only of God in spiritual work have had to pass through the same and commune with Him to the exclusion of every- experience, or else become spiritually dead. thing else. He not only found it to be vitally neces- It is vital that all such should do the same as George sary, but he also proved that he was able to do it. Muller, viz., spend the best hours of the day in medi- He discovered two vital things of supreme import- tation upon, and prayer over, some portion of the ance which had he neglected them would have ta with the sole purpose of nourishing their own ruined his life. They were these: (1) To read actu- soul. ally the word of God, the Bible, itself, instead of If this is necessary for one who is engaged in reli- religious books about the Bible. At one time he gious work, how much more necessary is it for one read religious books to the exclusion of the Bible, who is engaged in secular work and business! but found that his soul was being starved. He there- It is most important that “‘the cares of this world and fore realised how desirable it was, if he would keep the deceitfulness of riches’ should be prevented alive his spiritual life, that he read the Bible direct, from ‘‘choking the word, so that it become un- and for religious books to take second place. The fruitful.’” This can be done only through the set- second vital thing was that to which | have already ting aside of the best part of the day, before the drawn attention, viz., meditation and prayer in the usual activities and routine begin. For then the early hours, these taking first place to the exclusion mind is fresh, vigorous, and receptive, for medita- of everything else, in order that his soul might be tion upon the Word of God, in prayer and com- nourished and strengthened. munion, for the special nourishment and benefit of It is equally necessary or even more so in the case one’s own soul. of the ordinary individual that he should do the same A good plan is to divide the time at one’s disposal as George Muller. Many people may say that to into three parts. The first period should be devoted do so is impossible. Their life is so full of activities entirely to nourishing one’s own soul; the second, and their duties so many they cannot find time for it. to praying for others; while the third may be de- By the end of the day they are too tired to medi- voted to praying for one’s work and the many tate, pray, and read : while in the morning they have problems of life. The last-named may, however, be to rush off to work, etc. So long as they think in dealt with at night. If for any reason the time in this way will they remain the victims of their cir- the early morning is shortened, then the meditation cumstances and environment. But if no way appears and prayer for the benefit of one’s soul must take possible they can make a way. If they would get precedence at all costs. up early and spend the best and freshest portion of Some indeed may say that they cannot find time the day in meditating upon God’s word, and in per- for all this, but George Muller, bearing the tremen- sonal prayer and praise, they would find that their dous burden of his work, with all its activities and health would not suffer through the reduction in the ramifications, demanding from him a_ hundred hours of sleep. In addition they would find that 152 A VENTURE OF FAITH. their life would become greatly enriched, harmen- ized and blest. Their character also would be strengthened, and their abilities and working powers increased. They would find that their work would be accomplished with greater ease and with in- creased efficiency, and that at the end of the day they would be less fatigued. Let me repeat that the most essential thing of all, as George Muller has pointed out, is that the time set apart for meditation and prayer should be used solely for the feeding of one’s own soul. All sorts of ideas will come to one, ideas having reference to the instruction of others and the benefitting of others, and also to the problems of one’s own life. These must be put aside and the attention paid solely to “Nothing is too small a subject for prayer, the feeding of one’s interior life. Upon the aliveness because nothing is too small to be the sub- of the soul everything depends—our service, our effi- ject of God’s care.” ciency, our character, our success, our strength to overcome, our faith, our ability to know Truth, and so on. Without this aliveness of soul we may be very active busybodies, but we can never make of our life a true success; while what we do achieve, ephemeral though it be, can only be accomplished through exhausting effort and depleting strain. THE END.