A New Career
George Müller
Some time in November, 1825, soon after he had passed his twentieth birthday, he met* with another -student named Beta, an old acquaintance. This young man had formerly been quiet, and even serious; in his old schoolboy days he seemed to have had convictions of sin and a desire to serve the Lord, but the associations and influences of University life had made him as careless and prayerless as his comrades. Muller joined him now, however, hoping to find that the serious thoughtfulness respecting divine things which he formerly remembered in his friend was still existing, and would be helpful to him; but he found that Beta was a backslider, though there still remained in him some desire after good things, and a faint desire to live a better life. Muller also experienced enough of this feeling himself to sympathise with his friend; so that when Beta told him he was in the habit of meeting with a few friends at the house of a Christian man each Saturday evening, for the purposes of prayer and Bible study, his heart responded to the invitation. He says: “He told me that they read the Bible, sang, prayed, and read a printed sermon. No sooner had I heard this than it was to me as if I /had found something after which I had been seeking all my life long.” He begged to go to the meeting at once, and Beta took him to the house in question on the next meeting night, where a tradesman named Wagner, who was a good Christian man, was the head of the household.
That evening was the turning-point in Müller’s life. It was only a simple meeting for prayer, praise, and the reading of a printed sermon; yet by means of it he saw for the first time his lost and ruined condition by nature, and was enabled to trust in the Lord Jesus Christ alone for salvation. A young man, who afterwards went out to Africa in connection with the London Missionary Society, read a chapter and the sermon, and doubtless could have given an address, but at that time “no regular meetings for expounding the Scriptures were allowed in Prussia, except an ordained clergyman were present.” The impression made on Müller’s mind was so great that he went to the house for three or four succeeding evenings to study the Bible with Wagner, and from that time lived a new life. He says of himself: “Now my life became very different, though not so that my sins were all given up at once. My wicked companions were abandoned, the going to taverns was entirely discontinued, the habitual practice of telling falsehoods was no longer indulged in; but, still, a few times after this I spoke an untruth. At the time when this change took place I was engaged in translating a novel out of French into German, for the press, in order to gratify my desire to see Paris.
At last, however, seeing the whole was
wrong, I determined never to sell it, and was enabled to abide by this determination.”
Muller was sometimes laughed at by his fellow-students because of his changed habits. They could not understand a man who read the Bible, prayed often, went to prayer-meetings, avoided open sins, and stood out on the side of Jesus Christ. But he cared not for this. He loved Christ because He had saved him from his sins; and the love of Christ, as a constraining power, was strong enough to keep him courageous and steadfast; for he was prepared to sacrifice any company, to forego any indulgence, and to perform any task, if only he might “win Christ” and live a Christian life.
After George Muller once understood the plan of salvation himself, he desired to become the instrument of saving others. He could not endure the thought of being an idle Christian, but looked about for some means of benefiting and instructing others. He became much interested in missionary work, and circulated many papers bearing on this subject. Further, he desired to enter the missionary field himself, and sought out those young people of his acquaintance who were really like-minded. Dr. Tholuck, a sincere and evangelical Christian, entered the University of Halle at this time as Professor of Divinity; and this circumstance proved of much help to him.
Very soon he sent a letter to his father and brother, telling them of the great change which had passed over him; but, to his astonishment, received only an angry letter in reply. After this, it was ifot very surprising that his request to be allowed to engage in missionary work should meet with no encouragement Müller says: “My father was greatly displeased, and particularly reproached me, saying that he had expended so much money on my education in the hope he might comfortably spend his last days with me in a parsonage, and that he now saw all these prospects come to nothing. He was angry, and told me he would no longer consider me as his son. But the Lord gave me grace to remain steadfast. He then entreated me, and wept before me; yet even this, far harder trial the Lord enabled me to bear. Before I went away, I took an opportunity of reminding my brother of my former wicked life, and told him that now, having been blessed by God, I could not but live for Him. After I had left my father, though I wanted more money than at any previous period of my life, as I had to remain two years longer in the University, I determined never to take any more from him, for it seemed to me wrong, so far as I remember, to suffer myself to be supported by him, when he had no prospect that I should become what he would wish me to be, namely, a clergyman with a good living. This resolution I was enabled to keep.”
Now began that remarkable life of faith which has been one of the wonders of the religious world during this century. Müller had to look about him for sHpplies of money, and just at this juncture some American gentlemen came to Halle to pursue their studies. Dr. Tholuck recommended young Müller to their notice, as competent to teach them German, and to write out for them the. lectures of certain professors in the University not translated. He did this, and so handsomely did the Americans remunerate him, that he had enough money and to spare.
After this, he was recommended to renounce all idea of engaging in missionary work; but still the desire lingered in his heart. He spoke seriously to some of his former companions, not only confessing his own sins and shortcomings, but urging them to seek the same Saviour that he had found; and in one or two cases was instrumental in the conversion of these companions. Then, his mind still inclining to missionary work, he endeavoured to decide the matter to the best of his own judgment, but afterwards, upon obtaining clearer light, he felt that it would be right to seek guidance by waiting only upon God. He records that the providential leadings of his life did not seem to point distinctly to missionary work in foreign lands, although at one time he earnestly longed to labour among the heathen in the East Indies; and although he relied on his own judgment concerning different matters, when puzzled to know how to act, he invariably found that on each occasion he went wrong; whereas, by cultivating a spirit of humble, believing prayer, his course was marked out rightly. Thus was developed a spirit of simple, trusting, childlike confidence in God.
After this, with the instinct of a truly converted soul, he looked about for opportunities of usefulness. He visited sick people, gave away many hundreds of tracts, and spoke to persons whom he met walking in the fields about their souls. Then he began to preach. His first sermon was delivered just before he attained the age of twenty-one. After writing a sermon he committed it to memory, and delivered it before two audiences, and desiring to preach a third time, but having learned no other sermon by heart, he began to expound Matt, v., when he was exceedingly helped and blessed in doing so. After this he preached in both ways to different audiences, and observed that while those sermons committed to memory were more praised, those delivered as extempore addresses were the means of doing the most good. This encouraged him to adopt the extempore plan.
About this time, through particular circumstances, he was glad to live in free lodgings, provided for poor divinity students in Franke’s Orphan House at Halle, where much of his time was spent in attending meetings, studying the Bible, and preparing for public ministrations. When he did not preach himself, he frequently walked fifteen miles to hear some godly clergyman preach.
After another year had passed by in this manner, Muller applied to Dr. Tholuck for a recommendation to a post at Bucharest as minister under the Continental Missionary Society, and, quite unexpectedly, his father consented to this step, although Bucharest was over a thousand miles from his home; but as circumstances turned out unfavourably, on account of the war at that time raging between Russia and Turkey, the purpose was given up. This opening being closed. Dr. Tholuck asked the young man whether he would like to be employed as a missionary to the Jews; and on receiving an answer in the affirmative (as Mr. Muller greatly loved the Jews, and was very fond of Hebrew), opened negotiations with the London Society on Müller’s behalf At last, after some delays, an offer was made that, if he would come to London and become a missionary student for six months, on approbation, the Committee would be happy to treat with him. This answer was somewhat disappointing, seeing that it postponed his time for active service indefinitely; but Muller went.
Before he could leave the country, however, he had to encounter an obstacle which every German male subject has to meet on leaving his native land. In speaking of this difficulty, he says: “Every Prussian male is under the necessity of being for three years a soldier, provided his state of body allows it; but those who have had a classical education up to a certain degree, and especially those who have passed the University, need only to be one year in the army, but have to equip and maintain themselves during that year. Now, as I had been considered fit for service when I was examined in my twentieth year, and had only been put back at my own request till my twenty-third year, and as I was now nearly twenty-three, I could not obtain a passport out of the country till I had either served my time, or had been exempted by the king himself The latter I hoped would be the case; for it was a well-known fact that those who had given themselves to missionary service had always been exempted. Certain brethren of influence, living in the capital, to whom I wrote on the subject, advised me, however, to write first to the Government of the province to which I belonged. This was done, but I was not exempted. Then these brethren wrote to the king himself; but he replied that the matter must be referred to the ministry and to the law; and no exception was made in my favour.”
Müller was now placed in circumstances of much difficulty. He dared not leave the country, and he longed to be actively engaged in Christian service. Illness came on, probably induced, either wholly or partially, by anxiety of mind, and he suffered much weakness, consequent on breaking a blood-vessel in the stomach. After his recovery, he received a letter from the American Professor to whom he had been indebted before, inviting him to come to Berlin; offering him employment in teaching, and suggesting that by residing near the Court, he would be more likely to obtain exemption from military duty than if he remained at Halle.
January, 1829, drew on, and Muller was in his twenty-fourth year. It seemed that there was no help for it, but he must become a soldier. A Christian officer, who knew of the circumstances, proposed that the young man should offer himself for military service, so that on examination, he being manifestly too weak for the army, would by this means gain his full discharge. This suggestion was entertained. Muller was examined, and to his joy was declared unfit to serve. With a medical certificate to this effect, Muller went to the chief general, who passed him on to a second physician, enjoining a second and strict examination. This took place, but the opinion of the first surgeon was confirmed, and Muller was free. The chief general made out his papers with his own hands, exonerating the young man from all army service, for life, and spoke kindly to him respecting his prospects of usefulness among the Jews. Thus he was at liberty to accept the offer of the London committee, which he did as soon as the winter weather admitted. But his time at Berlin had not been lost; each week he had visited, and preached in the wards of the poor-house and the cells of the prison, doing good, as he found opportunity, to all men.
He first paid a short visit to his father, and then departed for London, arriving in the metropolis in March. He soon found the regulations of the seminary in which he was appointed to study rather irksome; insomuch that he owns that had there not been a degree of grace in him, he could not have submitted to them. Still, for the sake of his chosen work, he plodded hard at Hebrew, Chaldee, and German-Jewish, alternating these studies with prayer that God would bless and prosper them. After some months of study, however, varied by occasional labours among the Jews in London, Mr. Müller dissolved his connection with this society from conscientious motives. After this, he went into Devonshire, and preached to different congregations of Christians belonging to the Plymouth Brethren. This step ultimately led to his settling at Teignmouth as minister of a small church there.
He tells us that by this time his views had undergone a very decided change in relation to the support of the ministry, and the second coming of our Lord Jesus Christ. He had not long been in this position before he informed the Church to which he ministered that he should decline to receive any stated salary, but should accept only that which each hearer felt voluntarily inclined to contribute towards his support j As he married just at this juncture, and his total salary amounted only to about ;S^SS, it may be supposed that both his wife and himself were people of faith and prayer. Pew-rents were abolished; and Mr. Müller adopted the principle of believers’ baptism only, although by this step he lost ;f 30 of his annual salary. From October 1830, however, he received only those voluntary offerings contributed by Christian people towards his support
This new manner of life sometimes brought him into straits and difficulties, but they were only temporary. Sometimes he and his wife would be reduced to their last penny, or their last piece of bread, but in answer to prayer abundant supplies would be forthcoming in a few hours. For instance, on one occasion, they had only a little butter left for breakfast, but within a short time £1 8s. lojd. were given him out of the contribution-box at the chapel. pSpeaking of these experiences Mr. Müller says: — “Whilst we have often been brought low, yea, so low that we have not had one single penny left, or so as to have the last bread on the table and not as much money as was needed to buy another loaf, yet never have we had to sit down to a meal without our good Lord having provided nourishing food for us.” Sometimes while he was praying supplies would come, and these supplies were either money or food or clothing necessary y«j, at that time. On principle, he never contracted bills. preferring to suffer privation than to live in debt. If they had not the money to buy supplies, they waited until the Lord inclined some friend to send the means, and in no case were they disappointed.
On commencing this life of faith, Mr. Müller records that he gave up to the Lord all he possessed, amounting to about jfi’ioo a year at most, but that God so blessed the sacrifice, that on reviewing the first four years of this kind of life, he found that he had received from all quarters, for the first year, £1^0 for the second year, £^ for the third year, £^ and for the fourth year, £261, Thus his wants had not only been supplied, but God had greatly honoured the faith of his servant; while by this mode of life he experienced less anxiety as to temporal things than when taking a regular salary and managing accordingly.
After about two years and a-half spent in Teignmouth, Mr. Müller went to Bristol, feeling guided thither by providential leadings, and commenced preaching in company with Rev. Henry Craik, whose acquaintance he had made while residing in Devonshire. These gentlemen occupied the pulpits of two chapels, named respectively Gideon and Bethesda Chapels, and soon gathered large congregations of hearers and professed believers. Mr. Müller, together with Mr. Craik, made the condition on accepting the invitation to preach there “that pew-rents should be done away with, and that he should go on, respecting the supply of his temporal wants, as in Devonshire.” The people assented, and Mr. Muller commenced his life among the Christians of Bristol.
Soon after settling there cholera broke out in the city, and numbers of persons were anxious about their souls. Many were added to the Churches, so that the word of God seemed to prevail mightily; while the life of simple faith which Mr. Muller and his friends lived became a striking witness to the truth of God’s promises. But greatly increased mercies seemed to point to increased responsibilities. It was not in George Muller to be an idle or indifferent worker in the Master’s vineyard; accordingly, as soon as possible, he looked about for more work to do on behalf of both the bodies and souls of those around him.^^
‘^’ihat this work was needed was very evident Hundreds of destitute children were running about Bristol, cared for by no man. When Mr. Muller saw them, his mind reverted to the institution opened at Halle by Francke, the German philanthropist, for orphan children; and he desired greatly to be able to do something for them. But he knew that if supplies came they must come through the same channels as those made use of for the satisfying of his own wants. It seemed difficult to ’ attempt to feed, clothe, and educate poor destitute children while from day to day he himself was dependent upon those gifts sent only in answer to prayer. But faith reasoned, that if by this means he could strengthen and establish the confidence of his fellow Christians, it was his duty to try the experiment. He judged that if he should be enabled thus to provide everything for the orphans by waiting habitually upon God, indisputable proof would be given, both to the world and the church, that He is not only able but willing to provide for His children, and to honour the faith and reward the confidence of those who put their trust in Him. In this way Müller’s Orphan Houses have become standing witnesses to God*s faithfulness.