Chapter Xv The Manifold Grace Of God

Chapter Xv The Manifold Grace Of God

GOD has His own mathematics: witness that miracle of the loaves and fishes. Our Lord said to His disciples: "Give ye them to eat," and as they divided, He multiplied the scanty provision; as they subtracted from it He added to it; as they decreased it by distributing, He increased it for distributing. And it has been beautifully said of all holy partnerships, that griefs shared are divided, and joys shared are multiplied.

We have already seen how the prayer circle had been enlarged. The founder of the orphan work, at the first, had only God for his partner, telling Him alone his own wants or the needs of his work. Later on, a very few, including his own wife, Mr. Craik, and one or two helpers, were permitted to know the condition of the funds and supplies. Later still, in the autumn of 1838, he began to feel that he ought more fully to open the doors of his confidence to his associates in the Lord's business. Those who shared in the toils should also share in the prayers, and therefore in the knowledge of the needs which prayer was to supply; else how could they fully be partakers of the faith, the work, and the reward? Or, again, how could they feel the full proof of the presence and power of God in the answers to prayer, know the joy of the Lord which such answers inspire, or praise Him for the deliverance which such answers exhibit? It seemed plain that, to the highest glory of God, they must know the depths of need, the extremities of want out of which God had lifted them, and then ascribe all honour and praise to His name.

Accordingly Mr. Müller called together all the beloved brothers and sisters linked with him in the conduct of the work, and fully stated the case, keeping nothing back. He showed them the distress they were in, while he bade them be of good courage, assuring them of his own confidence that help was nigh at hand, and then united them with himself and the smaller praying circle which had previously existed, in supplication to Jehovah Jireh.

The step thus taken was of no small importance to all concerned. A considerable number of praying believers were henceforth added to the band of intercessors that gave God no rest day nor night. While Mr. Müller withheld no facts as to the straits to which the work was reduced, he laid down certain principles which from time to time were reiterated as unchanging laws for the conduct of the Lord's business. For example, nothing must be bought, whatever the extremity, for which there was not money in hand to pay: and yet it must be equally a settled principle that the children must not be left to lack anything needful; for better that the work cease, and the orphans be sent away, than that they be kept in a nominal home where they were really left to suffer from hunger or nakedness.

Again, nothing was ever to be revealed to outsiders of existing need, lest it should be construed into an appeal for help; but the only resort must be to the living God. The helpers were often reminded that the supreme object of the institutions, founded in Bristol, was to prove God's faithfulness and the perfect safety of trusting solely to His promises; jealousy for Him must therefore restrain all tendency to look to man for help. Moreover, they were earnestly besought to live in such daily and hourly fellowship with God as that their own unbelief and disobedience might not risk either their own power in prayer, or the agreement, needful among them, in order to common supplication. One discordant note may prevent the harmonious symphony of united prayer, and so far hinder the acceptableness of such prayer with God.

Thus informed and instructed, these devoted coworkers, with the beloved founder of the orphan work, met the crisis intelligently. If, when there were no funds, there must be no leaning upon man, no debt incurred, and yet no lack allowed, clearly the only resort or resource must be waiting upon the unseen God; and so, in these straits and in every succeeding crisis, they went to Him alone. The orphans themselves were never told of any existing need; in every case their wants were met, though they knew not how. The barrel of meal might be empty, yet there was always a handful when needed, and the cruse of oil was never so exhausted that a few drops were not left to moisten the handful of meal. Famine and drought never reached the Bristol orphanage: the supplies might come slowly and only for one day at a time, but somehow, when the need was urgent and could no longer wait, there was enough—though it might be barely enough to meet the want.

It should be added here, as completing this part of the Narrative, that, in August, 1840, this circle of prayer was still further enlarged by admitting to its intimacies of fellowship and supplication the brethren and sisters who laboured in the day-schools, the same solemn injunctions being repeated in their case against any betrayal to outsiders of the crises that might arise.

To impart the knowledge of affairs to so much larger a band of helpers brought in every way a greater blessing, and especially so to the helpers themselves. Their earnest, believing, importunate prayers were thus called forth, and God only knows how much the consequent progress of the work was due to their faith, supplication, and self-denial. The practical knowledge of the exigencies of their common experience begat an unselfishness of spirit which prompted countless acts of heroic sacrifice that have no human record or written history, and can be known only when the pages of the Lord's own journal are read by an assembled universe in the day when the secret things are brought to light. It has, since Mr. Müller's departure, transpired how large a share of the donations received are to be traced to him; but there is no means of ascertaining as to the aggregate amount of the secret gifts of his coworkers in this sacred circle of prayer.

We do know, however, that Mr. Müller was not the only self-denying giver, though he may lead the host. His true yoke-fellows often turned the crisis by their own offerings, which though small were costly! Instrumentally they were used of God to relieve existing want by their gifts, for out of the abundance of their deep poverty abounded the riches of their liberality. The money they gave was sometimes like the widow's two mites—all their living; and not only the last penny, but ornaments, jewels, heirlooms, long-kept and cherished treasures, like the alabaster flask of ointment which was broken upon the feet of Jesus, were laid down on God's altar as a willing sacrifice. They gave all they could spare and often what they could ill spare, so that there might be meat in God's house and no lack of bread or other needed supplies for His little ones. In a sublime sense this work was not Mr. Müllers only, but theirs also, who with him took part in prayers and tears, in cares and toils, in self-denials and self-offerings, whereby God chose to carry forward His plans for these homeless waifs! It was in thus giving that all these helpers found also new power, assurance, and blessing in praying; for, as one of them said, he felt that it would scarcely be "upright to pray, except he were to give what he had."*

* Narrative, 1: 246.

The helpers, thus admitted into Mr. Müller's confidence, came into more active sympathy with him and the work, and partook increasingly of the same spirit. Of this some few instances and examples have found their way into his journal.

A gentleman and some ladies visiting the orphan houses saw the large number of little ones to be cared for. One of the ladies said to the matron of the Boys' House: "Of course you cannot carry on these institutions without a good stock of funds"; and the gentleman added, "Have you a good stock?" The quiet answer was, "Our funds are deposited in a bank which cannot break." The reply drew tears from the eyes of the lady, and a gift of five pounds from the pocket of the gentleman—a donation most opportune, as there was not one penny then in hand.

Fellow labourers such as these, who asked nothing for themselves, but cheerfully looked to the Lord for their own supplies, and willingly parted with their own money or goods in the hour of need, filled Mr. Müller's heart with praise to God, and held up his hands, as Aaron and Hur sustained those of Moses, till the sun of his life went down. During all the years of his superintendence these were the main human support of his faith and courage. They met with him in daily prayer, faithfully kept among themselves the secrets of the Lord's work in the great trials of faith; and, when the hour of triumph came, they felt it to be both duty and privilege in the annual report to publish their deliverance, to make their boast in God, that all men might know His love and faithfulness and ascribe unto Him glory.

From time to time, in connection with the administration of the work, various questions arose which have a wider bearing on all departments of Christian service, for their solution enters into what may be called the ethics and economics of the Lord's work. At a few of these we may glance.

As the Lord was dealing with them by the day, it seemed clear that they were to live by the day. No dues [Transcriber's note: unpaid debts] should be allowed to accumulate, even such as would naturally accrue from ordinary weekly supplies of bread, milk, etc. From the middle of September, 1838, it was therefore determined that every article bought was to be paid for at the time.

Again, rent became due in stated amounts and at stated times. This want was therefore not unforeseen, and, looked at in one aspect, rent was due daily or weekly, though collected at longer intervals. The principle having been laid down that no debt should be incurred, it was considered as implying that the amount due for rent should be put aside daily, or at least weekly, even though not then payable. This rule was henceforth adopted, with this understanding, that money thus laid aside was sacred to that end, and not to be drawn upon, even temporarily, for any other.

Notwithstanding such conscientiousness and consistency the trial of faith and patience continued. Money came in only in small sums, and barely enough with rigid economy to meet each day's wants. The outlook was often most dark and the prospect most threatening; but no real need ever failed to be supplied: and so praise was continually mingled with prayer, the incense of thanksgiving making fragrant the flame of supplication. God's interposing power and love could not be doubted, and in fact made the more impression as unquestionable facts, because help came so frequently at the hour of extremity, and in the exact form or amount needed. Before the provision was entirely exhausted, there came new supplies or the money wherewith to buy, so that these many mouths were always fed and these many bodies always clad.

To live up to such principles as had been laid down was not possible without faith, kept in constant and lively exercise. For example, in the closing months of 1838 God seemed purposely putting them to a severe test, whether or not they did trust Him alone. The orphan work was in continual straits: at times not one half-penny was in the hands of the matrons in the three houses. But not only was no knowledge of such facts ever allowed to leak out, or any hint of the extreme need ever given to outsiders, but even those who inquired, with intent to aid, were not informed.

One evening a brother ventured to ask how the balance would stand when the next accounts were made up, and whether it would be as great in favour of the orphans as when the previous balance-sheet had been prepared. Mr. Mutter's calm but evasive answer was: "It will be as great as the Lord pleases." This was no intentional rudeness. To have said more would have been turning from the one Helper to make at least an indirect appeal to man for help; and every such snare was carefully avoided lest the one great aim should be lost sight of: to prove to all men that it is safe to trust only in the Living God.

While admitting the severity of the straits to which the whole work of the Scriptural Knowledge Institution was often brought, Mr. Müller takes pains to assure his readers that these straits were never a surprise to him, and that his expectations in the matter of funds were not disappointed, but rather the reverse. He had looked for great emergencies as essential to his full witness to a prayer-hearing God. The almighty Hand can never be clearly seen while any human help is sought for or is in sight. We must turn absolutely away from all else if we are to turn fully unto the living God. The deliverance is signal, only in proportion as the danger is serious, and is most significant when, without God, we face absolute despair. Hence the exact end for which the whole work was mainly begun could be attained only through such conditions of extremity and such experiences of interposition in extremity.

Some who have known but little of the interior history of the orphan work have very naturally accounted for the regularity of supplies by supposing that the public statements, made about it by word of mouth, and especially by the pen in the printed annual reports, have constituted appeals for aid. Unbelief would interpret all God's working however wonderful, by 'natural laws,' and the carnal mind, refusing to see in any of the manifestations of God's power any supernatural force at work, persists in thus explaining away all the 'miracles of prayer.'

No doubt humane and sympathetic hearts have been strongly moved by the remarkable ways in which God has day by day provided for all these orphans, as well as the other branches of work of the Scriptural Knowledge Institution; and believing souls have been drawn into loving and hearty sympathy with work so conducted, and have been led to become its helpers. It is a well-known fact that God has used these annual reports to accomplish just such results. Yet it remains true that these reports were never intended or issued as appeals for aid, and no dependence has been placed upon them for securing timely help. It is also undeniable that, however frequent their issue, wide their circulation, or great their influence, the regularity and abundance of the supplies of all needs must in some other way be accounted for.

Only a few days after public meetings were held or printed reports issued, funds often fell to their lowest ebb. Mr. Müller and his helpers were singularly kept from all undue leaning upon any such indirect appeals, and frequently and definitely asked God that they might never be left to look for any inflow of means through such channels. For many reasons the Lord's dealings with them were made known, the main object of such publicity always being a testimony to the faithfulness of God. This great object Mr. Müller always kept foremost, hoping and praying that, by such records and revelations of God's fidelity to His promises, and of the manner in which He met each new need, his servant might awaken, quicken, and stimulate faith in Him as the Living God. One has only to read these reports to see the conspicuous absence of any appeal for human aid, or of any attempt to excite pity, sympathy and compassion toward the orphans. The burden of every report is to induce the reader to venture wholly upon God, to taste and see that the Lord is good, and find for himself how blessed are all they that put their trust in Him. Only in the light of this supreme purpose can these records of a life of faith be read intelligently and intelligibly.

Weakness of body again, in the autumn of 1839, compelled, for a time, rest from active labour, and Mr. Müller went to Trowbridge and Exeter, Teignmouth and Plymouth. God had precious lessons for him which He could best teach in the school of affliction.

While at Plymouth Mr. Müller felt anew the impulse to early rising for purposes of devotional communion. At Halle he had been an early riser, influenced by zeal for excellence in study. Afterwards, when his weak head and feeble nerves made more sleep seem needful, he judged that, even when he rose late, the day would be long enough to exhaust his little fund of strength; and so often he lay in bed till six or even seven o'clock, instead of rising at four; and after dinner took a nap for a quarter-hour. It now grew upon him, however, that he was losing in spiritual vigour, and that his soul's health was declining under this new regimen. The work now so pressed upon him as to prevent proper reading of the Word and rob him of leisure for secret prayer.

A 'chance remark'—there is no chance in a believer's life!—made by the brother at whose house he was abiding at Plymouth, much impressed him. Referring to the sacrifices in Leviticus, he said that, as the refuse of the animals was never offered up on the altar, but only the best parts and the fat, so the choicest of our time and strength, the best parts of our day, should be especially given to the Lord in worship and communion. George Müller meditated much on this; and determined, even at the risk of damage to bodily health, that he would no longer spend his best hours in bed. Henceforth he allowed himself but seven hours' sleep and gave up his after-dinner rest. This resumption of early rising secured long seasons of uninterrupted interviews 'with God, in prayer and meditation on the Scriptures, before breakfast and the various inevitable interruptions that followed. He found himself not worse but better, physically, and became convinced that to have lain longer in bed as before would have kept his nerves weak; and, as to spiritual life, such new vitality and vigour accrued from thus waiting upon God while others slept, that it continued to be the habit of his after-life.

In November, 1839, when the needs were again great and the supplies very small, he was kept in peace: "I was not," he says, "looking at the little in hand, 'but at the fulness of God."

It was his rule to empty himself of all that he had, in order to greater boldness in appealing for help from above. All needless articles were sold if a market could be found. But what was useful in the Lord's work he did not reckon as needless, nor regard it right to sell, since the Father knew the need. One of his fellow labourers had put forward his valuable watch as a security for the return of money laid by for rent, but drawn upon for the time; yet even this plan was not felt to be scriptural, as the watch might be reckoned among articles needful and useful in the Lord's service, and, if such, expedients were quite abandoned, the deliverance would be more manifest as of the Lord. And so, one by one, all resorts were laid aside that might imperil full trust and sole dependence upon the one and only Helper.

When the poverty of their resources seemed most pinching, Mr. Müller still comforted himself with the daily proof that God had not forgotten, and would day by day feed them with 'the bread of their convenience.' Often he said to himself, If it is even a proverb of the world that "Man's necessity is God's opportunity," how much more may God's own dear children in their great need look to Him to make their extremity the fit moment to display His love and power!

In February, 1840, another attack of ill health combined with a mission to Germany to lead Mr. Müller for five weeks to the Continent. At Heimersleben, where he found his father weakened by a serious cough, the two rooms in which he spent most time in prayer and reading of the Word, and confession of the Lord, were the same in which, nearly twenty years before, he had passed most time as an unreconciled sinner against God and man. Later on, at Wolfenbuttel, he saw the inn whence in 1821 he ran away in debt. In taking leave once more of his father he was pierced by a keen anguish, fearing it was his last farewell, and an unusual tenderness and affection were now exhibited by his father, whom he yearned more and more to know as safe in the Lord Jesus, and depending no longer on outward and formal religiousness, or substituting the reading of prayers and of Scripture for an inward conformity to Christ. This proved the last interview, for the father died on March 30th of the same year.

The main purpose of this journey to Germany was to send forth more missionaries to the East. At Sandersleben Mr. Müller met his friend, Mr. Stahlschmidt, and found a little band of disciples meeting in secret to evade the police. Those who have always breathed the atmosphere of religious liberty know little of such intolerance as, in that nominally Christian land, stifled all freedom of Worship. Eleven years before, when Mr. Stahlschmidt's servant had come to this place, he had found scarce one true disciple beside his master. The first meetings had been literally of but two or three, and, when they had grown a little larger, Mr. Kroll was summoned before the magistrates and, like the apostles in the first days of the church, forbidden to speak in His name. But again, like those same primitive disciples, believing that they were to obey God rather than men, the believing band had continued to meet, notwithstanding police raids which were so disturbing, and government fines which were so exacting. So secret, however, were their assemblies, as to have neither stated place nor regular time.

George Müller found these persecuted believers, meeting in the room of a humble weaver where there was but one chair. The twenty-five or thirty who were present found such places to sit or stand as they might, in and about the loom, which itself filled half the space.

In Halberstadt Mr. Müller found seven large Protestant churches without one clergyman who gave evidence of true conversion, and the few genuine disciples there were likewise forbidden to meet together.

A few days after returning to Bristol from his few weeks in Germany, and at a time of great financial distress in the work, a letter reached him from a brother who had often before given money, as follows:

"Have you any present need for the Institution under your care? I know you do not ask, except indeed of Him whose work you are doing; but to answer when asked seems another thing, and a right thing. I have a reason for desiring to know the present state of your means towards the objects you are labouring to serve: viz., should you not have need, other departments of the Lord's work, or other people of the Lord, may have need. Kindly then inform me, and to what amount, i.e. what amount you at this present time need or can profitably lay out."

To most men, even those who carry on a work of faith and prayer, such a letter would have been at least a temptation. But Mr. Müller did not waver. To announce even to an inquirer the exact needs of the work would, in his opinion, involve two serious risks:

1. It would turn his own eyes away from God to man;

2. It would turn the minds of saints away from dependence solely upon Him.

This man of God had staked everything upon one great experiment—he had set himself to prove that the prayer which resorts to God only will bring help in every crisis, even when the crisis is unknown to His people whom He uses as the means of relief and help.

At this time there remained in hand but twenty-seven pence ha'penny, in all, to meet the needs of hundreds of orphans. Nevertheless this was the reply to the letter:

"Whilst I thank you for your love, and whilst I agree with you that, in general, there is a difference between asking for money and answering when asked, nevertheless, in our case, I feel not at liberty to speak about the state of our funds, as the primary object of the work in my hands is to lead those who are weak in faith to see that there is reality in dealing with God alone."

Consistently with his position, however, no sooner was the answer posted than the appeal went up to the Living God: "Lord, thou knowest that, for Thy sake, I did not tell this brother about our need. Now, Lord, show afresh that there is reality in speaking to Thee only, about our need, and speak therefore to this brother so that he may help us." In answer, God moved this inquiring brother to send one hundred pounds, which came when not one penny was in hand.

The confidence of faith, long tried, had its increasing reward and was strengthened by experience. In July, 1845, Mr. Müller gave this testimony reviewing these very years of trial:

"Though for about seven years, our funds have been so exhausted that it has been comparatively a rare case that there have been means in hand to meet the necessities of the orphans for three days together, yet I have been only once tried in spirit, and that was on September 18, 1838, when for the first time the Lord seemed not to regard our prayer. But when He did send help at that time, and I saw that it was only for the trial of our faith, and not because He had forsaken the work, that we were brought so low, my soul was so strengthened and encouraged that I have not only not been allowed to distrust the Lord since that time, but I have not even been cast down when in the deepest poverty."

THE teacher must also be a learner, and therefore only he who continues to learn is competent to continue to teach. Nothing but new lessons, daily mastered, can keep our testimony fresh and vitalizing and enable us to give advance lessons. Instead of being always engaged in a sort of review, our teaching and testimony will thus be drawn each day from a new and higher level.

George Müller's experiences of prevailing prayer went on constantly accumulating, and so qualified him to speak to others, not as on a matter of speculation, theory, or doctrinal belief, but of long, varied, and successful personal experiment. Patiently, carefully and frequently, he seeks to impress on others the conditions of effective supplication. From time to time he met those to whom his courageous, childlike trust in God was a mystery; and occasionally unbelief's secret misgivings found a voice in the question, what he would do if God did not send help! what, if a meal-time actually came with no food, and no money to procure it; or if clothing were worn out, and nothing to replace it?

To all such questions there was always ready this one answer: that such a failure on God's part is inconceivable, and must therefore be put among the impossibilities. There are, however, conditions necessary on man's part: the suppliant soul must come to God in the right spirit and attitude. For the sake of such readers as might need further guidance as to the proper and acceptable manner of approach to God, he was wont to make very plain the scripture teaching upon this point.

Five grand conditions of prevailing prayer were ever before his mind:

1. Entire dependence upon the merits and mediation of the Lord Jesus Christ, as the only ground of any claim for blessing. (See John xiv. 13, 14; xv. 16, etc.)

2. Separation from all known sin. If we regard iniquity in our hearts, the Lord will not hear us, for it would be sanctioning sin. (Psalm lxvi. 18.)

3. Faith in God's word of promise as confirmed by His oath. Not to believe Him is to make Him both a liar and a perjurer. (Hebrews xi. 6; vi. 13-20.)

4. Asking in accordance with His will. Our motives must be godly: we must not seek any gift of God to consume it upon our own lusts. (1 John v. 14; James iv. 3.)

5. Importunity in supplication. There must be waiting on God and waiting for God, as the husbandman has long patience to wait for the harvest. (James v. 7; Luke xviii. 1-10.)

The importance of firmly fixing in mind principles such as these cannot be overstated. The first lays the basis of all prayer, in our oneness with the great High Priest. The second states a condition of prayer, found in abandonment of sin. The third reminds us of the need of honouring God by faith that He is, and is the Rewarder of the diligent seeker. The fourth reveals the sympathy with God that helps us to ask what is for our good and His glory. The last teaches us that, having laid hold of God in prayer, we are to keep hold until His arm is outstretched in blessing.

Where these conditions do not exist, for God to answer prayer would be both a dishonour to Himself and a damage to the suppliant. To encourage those who come to Him in their own name, or in a self-righteous, self-seeking, and disobedient spirit, would be to set a premium upon continuance in sin. To answer the requests of the unbelieving would be to disregard the double insult put upon His word of promise and His oath of confirmation, by persistent doubt of His truthfulness and distrust of His faithfulness. Indeed not one condition of prevailing prayer exists which is not such in the very nature of things. These are not arbitrary limitations affixed to prayer by a despotic will; they are necessary alike to God's character and man's good.

All the lessons learned in God's school of prayer made Mr. Müller's feelings and convictions about this matter more profound and subduing. He saw the vital relation of prayer to holiness, and perpetually sought to impress it upon both his hearers and readers; and, remembering that for the purpose of persuasion the most effective figure of speech is repetition, he hesitated at no frequency of restatement by which such truths might find root in the minds and hearts of others.

There has never been a saint, from Abel's day to our own, who has not been taught the same essential lessons. All prayer which has ever brought down blessing has prevailed by the same law of success—the inward impulse of God's Holy Spirit. If, therefore, that Spirit's teachings be disregarded or disobeyed, or His inward movings be hindered, in just such measure will prayer become formal or be altogether abandoned. Sin, consciously indulged, or duty, knowingly neglected, makes supplication an offence to God.

Again, all prayer prevails only in the measure of our real, even if not conscious, unity with the Lord Jesus Christ as the ground of our approach, and in the degree of our dependence on Him as the medium of our access to God.

Yet again, all prayer prevails only as it is offered in faith; and the answer to such prayer can be recognized and received only on the plane of faith; that is, we must maintain the believing frame, expecting the blessing, and being ready to receive it in God's way and time and form, and not our own.

The faith that thus expects cannot be surprised at answers to prayer. When, in November, 1840, a sister gave ten pounds for the orphans, and at a time specially opportune, Mr. Müller records his triumphant joy in God as exceeding and defying all expression. Yet he was free from excitement and not in the least surprised, because by grace he had been trustfully waiting on God for deliverance. Help had been so long delayed that in one of the houses there was no bread, and in none of them any milk or any money to buy either. It was only a few minutes before the milkman's cart was due, that this money came.

However faithful and trustful in prayer, it behooves us to be none the less careful and diligent in the use of all proper means. Here again Mr. Müller's whole life is a lesson to other believers. For example, when travelling in other lands, or helping other brethren on their way, he besought the Lord's constant guardianship over the conveyances used, and even over the luggage so liable to go astray. But he himself looked carefully to the seaworthiness of the vessel he was to sail in, and to every other condition of safe and speedy transportation for himself and others. In one case where certain German brethren and sisters were departing for foreign shores, he noticed the manner in which the cabman stored away the small luggage in the fly; and observed that several carpetbags were hastily thrust into a hind boot. He also carefully counted the pieces of luggage and took note of the fact that there were seventeen in all. On arriving at the wharf, where there is generally much hurry and flurry, the dishonest cabman would have driven off with a large part of the property belonging to the party, but for this man of God who not only prayed but watched. He who trusted God implicitly, no less faithfully looked to the cabman's fidelity, who, after he pretended to have delivered all the luggage to the porters, was compelled to open that hind boot and, greatly to his own confusion, deliver up the five or six bags hidden away there. Mr. Müller adds in his Narrative that "such a circumstance should teach one to make the very smallest affairs a subject of prayer, as, for instance, that all the luggage might be safely taken out of a fly." May we not add that such a circumstance teaches us that companion lesson, quite as important in its way, that we are to be watchful as well as prayerful, and see that a dishonest cab-driver does not run off with another's goods!

This praying saint, who watched man, most of all watched God. Even in the lesser details of his work, his eye was ever looking for God's unfailing supplies, and taking notice of the divine leadings and dealings; and, afterward, there always followed the fruit of the lips, giving thanks to His name. Here is another secret revealed: prayerfulness and thankfulness—those two handmaidens Of God—always go together, each helping the other. "Pray without ceasing: in everything give thanks." (1 Thess. v. 17, 18.) These two precepts stand side by side where they belong, and he who neglects one will find himself disobeying the other. This man who prayed so much and so well, offered the sacrifice of praise to God continually.

For example, on September 21, 1840, a specific entry was made in the Narrative, so simple, childlike, and in every way characteristic, that every word of it is precious.

"The Lord, to show His continued care over us, raises up new helpers. They that trust in the Lord shall never be confounded. Some who helped for a while may fall asleep in Jesus; others grow cold in the service of the Lord; others be as desirous as ever to help, but no longer able; or, having means, feel it to be His will to lay them out in another way. But in leaning upon God, the Living God alone, we are BEYOND DISAPPOINTMENT and BEYOND being forsaken because of death, or want of means, or want of love, or because of the claims of other work. How precious to have learned, in any measure, to be content to stand with God alone in the world, and to know that surely no good thing shall be withheld from us, whilst we walk uprightly!"

Among the gifts received during this long life of stewardship for God some deserve individual mention.

To an offering received in March, 1839, a peculiar history attaches. The circumstances attending its reception made upon him a deep impression. He had given a copy of the Annual Report to a believing brother who had been greatly stirred up to prayer by reading it; and knowing his own sister, who was also a disciple, to possess sundry costly ornaments and jewels, such as a heavy gold chain, a pair of gold bracelets, and a superb ring set with fine brilliants, this brother besought the Lord so to show her the uselessness of such trinkets that she should be led to lay them all upon His altar as an offering for the orphan work. This prayer was literally answered. Her sacrifice of jewels proved of service to the work at a time of such pressing need that Mr. Müller's heart specially rejoiced in God. By the proceeds of the sale of these ornaments he was helped to meet the expenses of a whole week, and besides to pay the salaries due to the helpers. But, before disposing of the diamond ring, he wrote with it upon the window-pane of his own room that precious name and title of the Lord—"JEHOVAH JIREH"—and henceforth whenever, in deep poverty, he cast his eyes upon those two words, imperishably written with the point of a diamond upon that pane, he thankfully remembered that "THE LORD WILL PROVIDE."

How many of his fellow believers might find unfailing refreshment and inspiration in dwelling upon the divine promises! Ancient believers were bidden to write God's words on the palms of their hands, the doorposts of their houses, and on their gates, so that the employments of their hands, their goings out and comings in, their personal and home life, might be constant reminders of Jehovah's everlasting faithfulness. He who inscribed this chosen name of God upon the window-pane of his dwelling, found that every ray of sunlight that shone into his room lit up his Lord's promise.

He thus sums up the experiences of the year 1840:

1. Notwithstanding multiplied trials of faith, the orphans have lacked nothing.

2. Instead of being disappointed in his expectations or work, the reverse had been true, such trials being seen to be needful to demonstrate that the Lord was their Helper in times of need.

3. Such a way of living brings the Lord very near, as one who daily inspects the need that He may send the more timely aid.

4. Such constant, instant reliance upon divine help does not so absorb the mind in temporal things as to unfit for spiritual employments and enjoyments; but rather prompts to habitual communion with the Lord and His Word.

5. Other children of God may not be called to a similar work, but are called to a like faith, and may experience similar interposition if they live according to His will and seek His help.

6. The incurring of debt, being unscriptural, is a sin needing confession and abandonment if we desire unhindered fellowship with God, and experience of His interposition.

It was in this year 1840, also, that a further object was embraced in the work of the Scripture Knowledge Institution, namely, the circulation of Christian books and tracts. But, as the continuance and enlargement of these benevolent activities made the needs greater, so, in answer to prayer, the Hand of the great Provider bestowed larger supplies.

Divine interposition will never be doubted by one who, like George Müller, gives himself to prayer, for the coincidences will prove too exact and frequent between demand and supply, times and seasons of asking and answering, to allow of doubt that God has helped.

The 'ethics of language' embody many lessons. For example, the term 'poetic retribution' describes a visitation of judgment where the penalty peculiarly befits the crime. As poetic lines harmonize, rhyme and rhythm showing the work of a designing hand, so there is often harmony between an offense and its retribution, as when Adonibezek, who had afflicted a like injury upon threescore and five captive kings, had his own thumbs and great toes cut off, or as when Haman was himself hung on the gallows that he built for Mordecai. We read in Psalm ix. 16:

      "The Lord is known by the judgment which He executeth:         The wicked is snared in the work of his own hands."

The inspired thought is that the punishment of evil-doers is in such exact correspondence with the character of their evil doings as to show that it is the Lord executing vengeance—the penalty shows a designing hand. He who watches the peculiar retributive judgments of God, how He causes those who set snares and pitfalls for others to fall into them themselves, will not doubt that behind such 'poetic retribution' there is an intelligent Judge.

Somewhat so the poetic harmony between prayer and its answer silences all question as to a discriminating Hearer of the suppliant soul. A single case of such answered prayer might be accounted accidental; but, ever since men began to call upon the name of the Lord, there have been such repeated, striking, and marvelous correspondences between the requests of man and the replies of God, that the inference is perfectly safe, the induction has too broad a basis and too large a body of particulars to allow mistake. The coincidences are both too many and too exact to admit the doctrine of chance. We are compelled, not to say justified, to conclude that the only sufficient and reasonable explanation must be found in a God who hears and answers prayer.

Mr. Müller was not the only party to these transactions, nor the only person thus convinced that God was in the whole matter of the work and its support. The donors as well as the receiver were conscious of divine leading.

Frequent were the instances also when those who gave most timely help conveyed to Mr. Müller the knowledge of the experiences that accompanied or preceded their offerings; as, for example, when, without any intimation being given them from man that there was special need, the heart was impressed in prayer to God that there was an emergency requiring prompt assistance.

For example, in June, 1841, fifty pounds were received with these words: "I am not concerned at my having been prevented for so many days from sending this money; I am confident it has not been needed."

"This last sentence is remarkable," says Mr. Müller. "It is now nearly three years since our funds were for the first time exhausted, and only at this period, since then, could it have been said in truth, so far as I remember, that a donation of fifty pounds was not needed. From the beginning in July, 1838, till now, there never had been a period when we so abounded as when this donation came; for there were then, in the orphan fund and the other funds, between two and three hundred pounds! The words of our brother are so much the more remarkable as, on four former occasions, when he likewise gave considerable donations, we were always in need, yea, great need, which he afterwards knew from the printed accounts."

Prevailing prayer is largely conditioned on constant obedience. "Whatsoever we ask we receive of Him, because we keep His commandments, and do those things which are well pleasing in His sight." (1 John iii. 22.) There is no way of keeping in close touch with God unless a new step is taken in advance whenever new light is given. Here is another of the life-secrets of George Müller. Without unduly counting the cost, he followed every leading of God.

In July, 1841, both Mr. Craik and Mr. Müller were impressed that the existing mode of receiving free-will offerings from those among whom they laboured was inexpedient. These contributions were deposited in boxes, over which their names were placed with an explanation of the purpose to which such offerings were applied. But it was felt that this might have the appearance of unduly elevating them above others, as though they were assuming official importance, or excluding others from full and equal recognition as labourers in word and doctrine. They therefore decided to discontinue this mode of receiving such offerings.

Such an act of obedience may seem to some, over-scrupulous, but it cost some inward struggles, for it threatened a possible and probable decrease in supplies for their own needs, and the question naturally arose how such lack should be supplied. Happily Mr. Müller had long ago settled the question that to follow a clear sense of duty is always safe. He could say, in every such crisis, "O God, my heart is fixed, my heart is fixed, trusting in Thee." (Psalm cxii. 7.) Once for all having made such a decision, such apparent risks did not for a moment disturb his peace. Somehow or other the Lord would provide, and all he had to do was to serve and trust Him and leave the rest to His Fatherhood.

In the autumn of 1841 it pleased God that, beyond any previous period, there should be a severe test of faith. For some months the supplies had been comparatively abundant, but now, from day to day and from meal to meal, the eye of faith had to be turned to the Lord, and, notwithstanding continuance in prayer, help seemed at times to fail, so much so that it was a special sign of God's grace that, during this long trial of delay, the confidence of Mr. Müller and his helpers did not altogether give way. But he and they were held up, and he unwaveringly rested on the fatherly pity of God.

On one occasion a poor woman gave two pence, adding, "It is but a trifle, but I must give it to you." Yet so opportune was the gift of these 'two mites' that one of these two pence was just what was at that time needed to make up the sum required to buy bread for immediate use. At another time eight pence more being necessary to provide for the next meal, but seven pence were in hand; but on opening one of the boxes, one penny only was found deposited, and thus a single penny was traced to the Father's care.

It was in December of this same year, 1841, that, in order to show how solely dependence was placed on a heavenly Provider, it was determined to delay for a while both the holding of any public meeting and the printing of the Annual Report. Mr. Müller was confident that, though no word should be either spoken or printed about the work and its needs, the means would still be supplied. As a matter of fact the report of 1841-2 was thus postponed for five months; and so, in the midst of deep poverty and partly because of the very pressure of such need, another bold step was taken, which, like the cutting away of the ropes that held the life-boat, in that Mediterranean shipwreck, threw Mr. Müller, and all that were with him in the work, more completely on the promise and the providence of God.

It might be inferred that, where such a decision was made, the Lord would make haste to reward at once such courageous confidence. And yet, so mysterious are His ways, that never, up to that time, had Mr. Müller's faith been tried so sharply as between December 12, 1841, and April 12, 1842. During these four months, again, it was as though God were saying, "I will now see whether indeed you truly lean on Me and look to Me." At any time during this trial, Mr. Müller might have changed his course, holding the public meeting and publishing the report, for, outside the few who were in his councils, no one knew of the determination, and in fact many children of God, looking for the usual year's journal of 'The Lord's Dealings,' were surprised at the delay. But the conclusion conscientiously reached was, for the glory of the Lord, as steadfastly pursued, and again Jehovah Jireh revealed His faithfulness.

During this four months, on March 9, 1842, the need was so extreme that, had no help come, the work could not have gone on. But, on that day, from a brother living near Dublin, ten pounds came: and the hand of the Lord clearly appeared in this gift, for when the post had already come and no letter had come with it, there was a strong confidence suggested to Mr. Müller's mind that deliverance was at hand; and so it proved, for presently the letter was brought to him, having been delivered at one of the other houses. During this same month, it was necessary once to delay dinner for about a half-hour, because of a lack of supplies. Such a postponement had scarcely ever been known before, and very rarely was it repeated in the entire after-history of the work, though thousands of mouths had to be daily fed.

In the spring of 1843, Mr. Müller felt led to open a fourth orphan house, the third having been opened nearly six years before. This step was taken with his uniform conscientiousness, deliberation, and prayerfulness. He had seen many reasons for such enlargement of the work, but he had said nothing about the matter even to his beloved wife. Day by day he waited on God in prayer, preferring to take counsel only of Him, lest he might do something in haste, move in advance of clear leading, or be biassed unduly by human judgment.

Unexpected obstacles interfered with his securing the premises which had already been offered and found suitable; but he was in no way 'discomforted.' The burden of his prayer was, "Lord, if Thou hast no need of another orphan house, I have none"; and he rightly judged that the calm deliberation with which he had set about the whole matter, and the unbroken peace with which he met new hindrances, were proofs that he was following the guidance of God and not the motions of self-will.

As the public meeting and the publication of the Annual Report had been purposely postponed to show that no undue dependence was placed even on indirect appeals to man, much special prayer went up to God, that, before July 15, 1844, when the public meeting was to be held, He would so richly supply all need that it might clearly appear that, notwithstanding these lawful means of informing His servants concerning the work had for a time not been used, the prayer of faith had drawn down help from above. As the financial year had closed in May, it would be more than two years since the previous report had been made to the public.

George Müller was jealous for the Lord God of hosts, He desired that "even the shadow of ground might be cut off for persons to say, 'They cannot get any more money; and therefore they now publish another report.'" Hence, while, during the whole progress of the work, he desired to stand with his Master, without heeding either the favourable or unfavourable judgments of men, he felt strongly that God would be much honoured and glorified as the prayer-hearing God if, before the public had been at all apprised of the situation, an ample supply might be given. In such case, instead of appearing to ask aid of men, he and his associates would be able to witness to the church and the world, God's faithfulness, and offer Him the praise of joyful and thankful hearts. As he had asked, so was it done unto him. Money and other supplies came in, and, on the day before the accounts were closed, such liberal gifts, that there was a surplus of over twenty pounds for the whole work.

"THE steps of a good man are ordered by the Lord." (Psalm xxxvii. 23.) Some one quaintly adds, "Yes, and the stops, too!" The pillar of cloud and fire is a symbol of that divine leadership which guides both as to forward steps and intervals of rest. Mr Müller found it blessed to follow, one step at a time, as God ordered his way, and to stand still and wait when He seemed to call for a halt.

At the end of May, 1843, a crisis was reached, which was a new example of the experiences to which faith is liable in the walk with God; and a new illustration of the duty and delight of depending upon Him in everything and for everything, habitually waiting upon Him, and trusting in Him to remove all hindrances in the way of service.

Some eighteen months previously, a German lady from Wurtemberg had called to consult him as to her own plans, and, finding her a comparative stranger to God, he spoke to her about her spiritual state, and gave her the first two parts of his Narrative. The perusal of these pages was so blest to her that she was converted to God, and felt moved to translate the Narrative into her own tongue as a channel of similar blessing to other hearts.

This work of translation she partially accomplished, though somewhat imperfectly; and the whole occurrence impressed Mr. Müller as an indication that God was once more leading him in the direction of Germany, for another season of labour in his native land. Much prayer deepened his persuasion that he had not misread God's signal, and that His time had now fully come. He records some of the motives which led to this conclusion.

1. First, he yearned to encourage believing brethren who for conscience' sake had felt constrained to separate themselves from the state churches, and meet for worship in such conditions as would more accord with New Testament principles, and secure greater edification.

2. Being a German himself, and therefore familiar with their language, customs, and habits of thought, he saw that he was fitted to wield a larger influence among his fellow countrymen than otherwise.

3. He was minded to publish his Narrative in his own tongue wherein he was born, not so much in the form of a mere translation, as of an independent record of his life's experiences such as would be specially suited to its new mission.

4. An effectual door was opened before him, and more widely than ever, especially at Stuttgart; and although there were many adversaries, they only made his help the more needful to those whose spiritual welfare was in peril.

5. A distinct burden was laid on his heart, as from the Lord, which prayer, instead of relieving, increased—a burden which he felt without being able to explain—so that the determination to visit his native land gave him a certain peace which he did not have when he thought of remaining at home.

To avoid mistake, with equal care he records the counter-arguments.

1. The new orphan house, No. 4, was about to be opened, and his presence was desirable if not needful.

2. A few hundred pounds were needed, to be left with his helpers, for current expenses in his absence.

3. Money was also required for travelling expenses of himself and his wife, whose health called for a change.

4. Funds would be needful to publish four thousand copies of his Narrative and avoid too high a market-price.

5. A matron for the new orphan house was not yet found, suitable for the position.

In this careful weighing of matters many sincere disciples fail, prone to be impatient of delay in making decisions. Impulse too often sways, and self-willed plans betray into false and even disastrous mistakes. Life is too precious to risk one such failure. There is given us a promise of deep meaning:

        "The meek will He guide in judgment;         And the meek will He teach His way."               (Psalm xxv. 9.)

Here is a double emphasis upon meekness as a condition of such guidance and teaching. Meekness is a real preference for God's will. Where this holy habit of mind exists, the whole being becomes so open to impression that, without any outward sign or token, there is an inward recognition and choice of the will of God. God guides, not by a visible sign, but by swaying the judgment. To wait before Him, weighing candidly in the scales every consideration for or against a proposed course, and in readiness to see which way the preponderance lies, is a frame of mind and heart in which one is fitted to be guided; and God touches the scales and makes the balance to sway as He will. But our hands must be off the scales, otherwise we need expect no interposition of His, in our favour. To return to the figure with which this chapter starts, the meek soul simply and humbly waits, and watches the moving of the Pillar.

One sure sign of this spirit of meekness is the entire restfulness with which apparent obstacles to any proposed plan or course are regarded. When waiting and wishing only to know and do God's will, hindrances will give no anxiety, but a sort of pleasure, as affording a new opportunity for divine interposition. If it is the Pillar of God we are following, the Red Sea will not dismay us, for it will furnish but another scene for the display of the power of Him who can make the waters to stand up as an heap, and to become a wall about us as we go through the sea on dry ground.

Mr. Müller had learned this rare lesson, and in this case he says: "I had a secret satisfaction in the greatness of the difficulties which were in the way. So far from being cast down on account of them, they delighted my soul; for I only desired to do the will of the Lord in this matter."

Here is revealed another secret of holy serving. To him who sets the Lord always before him, and to whom the will of God is his delight, there pertains a habit of soul which, in advance settles a thousand difficult and perplexing questions.

The case in hand is an illustration of the blessing found in such meek preference for God's pleasure. If it were the will of the Lord that this Continental tour should be undertaken at that time, difficulties need not cast him down; for the difficulties could not be of God; and, if not of God, they should give him no unrest, for, in answer to prayer, they would all be removed. If, on the other hand, this proposed visit to the Continent were not God's plan at all, but only the fruit of self-will; if some secret, selfish, and perhaps subtle motive were controlling, then indeed hindrances might well be interferences of God, designed to stay his steps. In the latter case, Mr. Müller rightly judged that difficulties in the way would naturally vex and annoy him; that he would not like to look at them, and would seek to remove them by his own efforts. Instead of giving him an inward satisfaction as affording God an opportunity to intervene in his behalf, they would arouse impatience and vexation, as preventing self-will from carrying out its own purposes.

Such discriminations have only to be stated to any spiritual mind, to have their wisdom at once apparent. Any believing child of God may safely gauge the measure of his surrender to the will of God, in any matter, by the measure of impatience he feels at the obstacles in the way; for in proportion as self-will sways him, whatever seems to oppose or hinder his plans will disturb or annoy; and, instead of quietly leaving all such hindrances and obstacles to the Lord, to deal with them as He pleases, in His own way and time, the wilful disciple will, impatiently and in the energy of the flesh, set himself to remove them by his own scheming and struggling, and he will brook no delay.

Whenever Satan acts as a hinderer (1 Thess. ii. 18) the obstacles which he puts in our way need not dismay us; God permits them to delay or deter us for the time, only as a test of our patience and faith, and the satanic hinderer will be met by a divine Helper who will sweep away all his obstacles, as with the breath of His mouth.

Mr. Müller felt this, and he waited on God for light and help. But, after forty days' waiting, the hindrances, instead of decreasing, seemed rather to increase. Much more money was spent than was sent in; instead of finding another suitable matron, a sister, already at work, was probably about to withdraw, so that two vacancies would need to be filled instead of one. Yet his rest and peace of mind were unbroken. Being persuaded that he was yielded up to the will of God, faith not only held him to his purpose, but saw the obstacles already surmounted, so that he gave thanks in advance. Because Caleb "followed the Lord fully," even the giant sons of Anak with their walled cities and chariots of iron had for him no terrors. Their defence was departed from them, but the Lord was with His believing follower, and made him strong to drive them out and take possession of their very stronghold as his own inheritance.

During this period of patient waiting, Mr. Müller remarked to a believing sister: "Well, my soul is at peace. The Lord's time is not yet come; but, when it is come, He will blow away all these obstacles, as chaff is blown away before the wind." A quarter of an hour later, a gift of seven hundred pounds became available for the ends in view, so that three of the five hindrances to this Continental tour were at once removed. All travelling expenses for himself and wife, all necessary funds for the home work for two months in advance, and all costs of publishing the Narrative in German, were now provided. This was on July 12th; and so soon afterward were the remaining impediments out of the way that, by August 9th, Mr. and Mrs. Müller were off for Germany.

The trip covered but seven months: and on March 6, 1844, they were once more in Bristol. During this sojourn abroad no journal was kept, but Mr. Müller's letters serve the purpose of a record. Rotterdam, Weinheim, Cologne, Mayence, Stuttgart, Heidelberg, etc., were visited, and Mr. Müller distributed tracts and conversed with individuals by the way; but his main work was to expound the Word in little assemblies of believers, who had separated themselves from the state church on account of what they deemed errors in teaching, practice, modes of worship, etc.

The first hour of his stay at Stuttgart brought to him one of the sharpest trials of faith he had ever thus far experienced. The nature of it he does not reveal in his journal, but it now transpires that it was due to the recalling of the seven hundred pounds, the gift of which had led to his going to Germany. This fact could not at the time be recorded because the party would feel it a reproach. Nor was this the only test of faith during his sojourn abroad; in fact so many, so great, so varied, and so prolonged were some of these trials, as to call into full exercise all the wisdom and grace which he had received from God, and whatever lessons he had previously learned in the school of experience became now of use. Yet not only was his peace undisturbed, but he bears witness that the conviction so rooted itself in his inmost being that in all this God's goodness was being shown, that he would have had nothing different. The greatest trials bore fruit in the fullest blessings and sometimes in clusters of blessings. It particularly moved him to adoring wonder and praise to see God's wisdom in having delayed his visit until the very time when it occurred. Had he gone any earlier he would have gone too soon, lacking the full experience necessary to confront the perplexities of his work. When darkness seemed to obscure his way, faith kept him expectant of light, or at least of guidance in the darkness; and he found that promise to be literally fulfilled:

"As thou goest, step by step, the way shall open up before thee." (See the Hebrew, of Prov. iv. 12.)

At Stuttgart he found and felt, like Jude, that it was "needful earnestly to contend for the faith once delivered to the saints." Even among believers, errors had found far too deep root. Especially was undue stress laid upon baptism, which was made to occupy a prominence and importance out of all due proportion of faith. One brother had been teaching that without it there is no new birth, and that, consequently, no one could, before baptism, claim the forgiveness of sins; that the apostles were not born from above until the day of Pentecost, and that our Lord Himself had not been new-born until His own baptism, and had thence, for the rest of His mortal life, ceased to be under the law! Many other fanciful notions were found to prevail, such as that baptism is the actual death of the old man by drowning, and that it is a covenant with the believer into which God enters; that it is a sin to break bread with unbaptized believers or with members of the state church; and that the bread and the cup used in the Lord's Supper not only mean but are the very body and blood of the Lord, etc.

A more serious and dangerous doctrine which it was needful to confront and confute was what Mr. Müller calls that "awful error," spread almost universally among believers in that land, that at last "all will be saved," not-sinful men only, but "even the devils themselves."

Calmly and courteously, but firmly and courageously, these and kindred errors were met with the plain witness of the Word. Refutation of false teaching aroused a spirit of bitterness in opposers of the truth, and, as is too often the case, faithful testimony was the occasion of acrimony; but the Lord stood by His servant and so strengthened him that he was kept both faithful and peaceful.

One grave practical lack which Mr. Müller sought to remedy was ignorance of those deeper truths of the Word, which relate to the power and presence of the Holy Spirit of God in the church, and to the ministry of saints, one to another, as fellow members in the body of Christ, and as those to whom that same Spirit divides severally, as He will, spiritual gifts for service. As a natural result of being untaught in these important practical matters, believers' meetings had proved rather opportunities for unprofitable talk than godly edifying which is in faith. The only hope of meeting such errors and supplying such lack lay in faithful scripture teaching, and he undertook for a time to act as the sole teacher in these gatherings, that the word of God might have free course and be glorified. Afterward, when there seemed to be among the brethren some proper apprehension of vital spiritual truths, with his usual consistency and humility he resumed his place as simply a brother among fellow believers, all of whom had liberty to teach as the Spirit might lead and guide. There was, however, no shrinking from any duty or responsibility laid upon him by larger, clearer acquaintance with truth, or more complete experience of its power. When called by the voice of his brethren to expound the Word in public assemblies, he gladly embraced all opportunities for further instruction out of Holy Scripture and of witness to God. With strong emphasis he dwelt upon the presiding presence of the Blessed Spirit in all assemblies of saints, and upon the duty and privilege of leaving the whole conduct of such assemblies to His divine ordering; and in perfect accord, with such teaching he showed that the Holy Spirit, if left free to administer all things, would lead such brethren to speak, at such times and on such themes as He mighty please; and that, whenever their desires and preferences were spiritual and not carnal, such choice of the Spirit would always be in harmony with their own.

These views of the Spirit's administration in the assemblies of believers, and of His manifestation in all believers for common profit, fully accord with scripture teaching. (1 Cor. xii., Romans xii., Ephes. iv., etc.) Were such views practically held in the church of this day, a radical revolution would be wrought and a revival of apostolic faith and primitive church life would inevitably follow. No one subject is perhaps more misunderstood, or less understood, even among professed believers, than the person, offices, and functions of the Spirit of God. John Owen, long since, suggested that the practical test of soundness in the faith, during the present gospel age, is the attitude of the church toward the Holy Spirit. If so, the great apostasy cannot be far off, if indeed it is not already upon us, for there is a shameful ignorance and indifference prevalent, as to the whole matter of His claim to holy reverence and obedience.

In connection with this visit to Germany, a curious misapprehension existed, to which a religious periodical had given currency, that Mr. Müller was deputed by the English Baptists to labour among German Baptists to bring them back to the state church. This rumour was of course utterly unfounded, but he had no chance to correct it until just before his return to Britain, as he had not until then heard of it. The Lord had allowed this false report to spread and had used it to serve His own ends, for it was due in part to this wrong impression of Mr. Müller's mission that he was not molested or interfered with by the officers of the government. Though for months openly and undisguisedly teaching vital gospel truths among believers who had separated from the established church, he had suffered no restraint, for, so long as it was thought that his mission in Germany was to reclaim to the fold of the state church those who had wandered away, he would of course be liable to no interference from state officials.

The Lord went before His servant also in preparing the way for the publishing of his Narrative, guiding him to a bookseller who undertook its sale on commission, enabling the author to retain two thousand copies to give away, while the rest were left to be sold.

Mr. Müller, about this time, makes special mention of his joy and comfort in the spiritual blessing attending his work, and the present and visible good, wrought through the publication of his Narrative. Many believers had been led to put more faith in the promises of the great Provider, and unbelievers had been converted by their perusal of the simple story of the Lord's dealings; and these tidings came from every quarter where the Narrative had as yet found its way.

The name of Henry Craik, hitherto affixed to every report together with George Müller's, appears for the last time in the Report of 1844. This withdrawal of his name resulted, not from any division of feeling or diminution of sympathy, but solely from Mr. Craik's conviction that the honour of being used of God as His instrument in forwarding the great work of the Scriptural Knowledge Institution belonged solely to George Müller.

The trials of faith ceased not although the occasions of praise were so multiplied. On September 4, 1844, day-dawn, but one farthing was left on hand, and hundred and forty mouths were to be fed at breakfast!'

The lack of money and such supplies was, however, only one form of these tests of faith and incentives to prayer. Indeed he accounted these the lightest of his burdens, for there were other cares and anxieties that called for greater exercise of faith resolutely to cast them on Him who, in exchange for solicitude, gives His own perfect peace. What these trials were, any thoughtful mind must at once see who remembers how these many orphans were needing, not only daily supplies of food and clothing, but education, in mind and in morals; preparation for, and location in, suitable homes; careful guards about their health and every possible precaution and provision to prevent disease; also the character of all helpers must be carefully investigated before they were admitted, and their conduct carefully watched afterward lest any unworthy or unqualified party should find a place, or be retained, in the conduct of the work.

These and other matters, too many to be individually mentioned, had to be borne daily to the great Helper, without whose Everlasting Arms they could not have been carried. And Mr. Müller seeks constantly to impress on all who read his pages or heard his voice, the perfect trustworthiness of God. For any and all needs of the work help was always given, and it never once came too late. However poor, and however long the suppliant believer waits on God, he never fails to get help, if he trusts the promises and is in the path of duty. Even the delay in answered prayer serves a purpose. God permits us to call on Him while He answers not a word, both to test our faith and importunity, and to encourage others who hear of His dealings with us.

And so it was that, whether there were on hand much or little, by God's grace the founder of these institutions remained untroubled, confident that deliverance would surely come in the best way and time, not only with reference to temporal wants, but in all things needful.

During the history of the Institution thus far, enlargement had been its law. Mr. Müller's heart grew in capacity for larger service, and his faith in capacity for firmer confidence, so that while he was led to attempt greater things for God, he was led also to expect greater things from God. Those suggestive words of Christ to Nathanael have often prompted like larger expectations: "Believest thou? thou shalt see greater things than these." (John i. 50.)

In the year 1846, the wants of the mission field took far deeper hold of him than ever before. He had already been giving aid to brethren abroad, in British Guiana and elsewhere, as well as in fields nearer at home. But he felt a strong yearning to be used of God more largely in sending to their fields and supporting in their labours, the chosen servants of the Lord who were working on a scriptural basis and were in need of help. He had observed that whenever God had put into his heart to devise liberal things, He had put into his hand the means to carry out such liberal purposes; and from this time forth he determined, as far as God should enable him, to aid brethren of good report, labouring in word and doctrine, throughout the United Kingdom, who were faithful witnesses to God and were receiving no regular salary. The special object he had in view was to give a helping hand to such as for the sake of conscience and of Christ had relinquished former stipends or worldly emoluments.

Whatever enlargement took place in the work, however, it was no sign of surplus funds. Every department of service or new call of duty had separate and prayerful consideration. Advance steps were taken only when and where and so fast as the Pillar moved, and fresh work was often undertaken at a time when there was a lack rather than an abundance of money.

Some who heard of Mr. Müller's absence in Germany inferred plenty of funds on hand—a conclusion that was neither true nor legitimate. At times when poverty was most pressing, additional expenditure was not avoided nor new responsibility evaded if, after much prayer, the Lord seemed plainly leading in that direction. And it was beautiful to see how He did not permit any existing work to be embarrassed because at His bidding new work was Undertaken.

One great law for all who would be truly led by God's Pillar of cloud and fire, is to take no step at the bidding of self-will or without the clear moving of the heavenly Guide. Though the direction be new and the way seem beset with difficulty, there is never any risk, provided we are only led of God. Each new advance needs separate and special authority from Him, and yesterday's guidance is not sufficient for to-day.

It is important also to observe that, if one branch of the work is in straits, it is not necessarily a reason for abandoning another form of service. The work of God depends on Him alone. If the whole tree is His planting, we need not cut off one limb to save another. The whole body is His, and, if one member is weak, it is not necessary to cut off another to make it strong, for the strength of the whole body is the dependence of every part. In our many-branching service each must get vitality and vigour from the same source in God. Nevertheless let us not forget that the stops, as well as the steps, of a good man are ordered of the Lord. If the work is His work, let Him control it, and, whether we expand or contract, let it be at His bidding, and a matter of equal satisfaction to His servant.

How complex are the movements of God's providence! Some events are themselves eventful. Like the wheels in Ezekiel's vision—a wheel in the middle of a wheel,—they involve other issues within their mysterious mechanism, and constitute epochs of history. Such an epochal event was the building of the first of the New Orphan Houses on Ashley Down.

After October, 1845, it became clear to Mr. Müller that the Lord was leading in this direction. Residents on Wilson Street had raised objections to the noise made by the children, especially in play hours; the playgrounds were no longer large enough for so many orphans; the drainage was not adequate, nor was the situation of the rented houses favourable, for proper sanitary conditions; it was also desirable to secure ground for cultivation, and thus supply outdoor work for the boys, etc. Such were some of the reasons which seemed to demand the building of a new orphan house; and the conviction steadily gained ground that the highest well-being of all concerned would be largely promoted if a suitable site could be found on which to erect a building adapted to the purpose.

There were objections to building which were carefully weighed: money in large sums would be needed; planning and constructing would severely tax time and strength; wisdom and oversight would be in demand at every stage of the work; and the question arose whether such permanent structures befit God's pilgrim people, who have here no continuing city and believe that the end of all things is at hand.

Continuance in prayer, however, brought a sense of quiet and restful conviction that all objections were overbalanced by other and favourable considerations. One argument seemed particularly weighty: Should God provide large amounts of money for this purpose, it would still further illustrate the power of prayer, offered in faith, to command help from on high. A lot of ground, spacious enough, would, at the outset, cost thousands of pounds; but why should this daunt a true child of God whose Father was infinitely rich? Mr. Müller and his helpers sought day by day to be guided of God, and, as faith fed on this daily bread of contact with Him, the assurance grew strong that help would come. Shortly Mr. Müller was as sure of this as though the building already stood before his eyes, though for five weeks not one penny had been sent in for this purpose. Meanwhile there went on that searching scrutiny of his own heart by which he sought to know whether any hidden motive of a selfish sort was swaying his will; but as strict self-examination brought to light no conscious purpose but to glorify God, in promoting the good of the orphans, and provoking to larger trust in God all who witnessed the work, it was judged to be God's will that he should go forward.

In November of this year, he was much encouraged by a visit from a believing brother* who bade him go on in the work, but wisely impressed on him the need of asking for wisdom from above, at every step, seeking God's help in showing him the plan for the building, that all details might accord with the divine mind. On the thirty-sixth day after specific prayer had first been offered about this new house, on December 10, 1845, Mr. Müller received one thousand pounds for this purpose, the largest sum yet received in one donation since the work had begun, March 5, 1834. Yet he was as calm and composed as though the gift had been only a shilling; having full faith in God, as both guiding and providing, he records that he would not have been surprised had the amount been five or ten times greater.

* Robert C. Chapman, of Barnstaple, yet living—and whom Mr. Müller cherished as his "oldest friend."

Three days later, a Christian architect in London voluntarily offered not only to draught the plans, but gratuitously to superintend the building! This offer had been brought about in a manner so strange as to be naturally regarded as a new sign and proof of God's approval and a fresh pledge of His sure help. Mr. Müller's sister-in-law, visiting the metropolis, had met this architect; and, finding him much interested to know more of the work of which he had read in the narrative, she had told him of the purpose to build; whereupon, without either solicitation or expectation on her part, this cheerful offer was made. Not only was this architect not urged by her, but he pressed his proposal, himself, urged on by his deep interest in the orphan work. Thus, within forty days, the first thousand pounds had been given in answer to prayer, and a pious man, as yet unseen and unknown by Mr. Müller, had been led to offer his services in providing plans for the new building and superintending its erection. Surely God was moving before His servant.

For a man, personally penniless, to attempt to erect such a house, on such a scale, without appeal to man and in sole dependence on God was no small venture of faith.

The full risk involved in such an undertaking, and the full force of the testimony which it has since afforded to a prayer-hearing God, can be felt only as the full weight of the responsibility is appreciated and all the circumstances are duly considered.

First of all, ground must be bought, and it must comprise six or seven acres, and the site must be in or near Bristol; for Mr. Müller's general sphere of work was in the city, the orphans and their helpers should be within reasonable reach of their customary meeting-place, and on many other accounts such nearness to the city was desirable. But such a site would cost from two thousand to three thousand pounds.

Next the building must be constructed, fitted up, and furnished, with accommodations for three hundred orphans and their overseers, teachers, and various helpers. However plain the building and its furnishings, the total cost would reach from three to four times the price of the site.

Then, the annual cost of keeping such house open and of maintaining such a large body of inmates would be four or five thousand pounds more.

Here, then, was a prospective outlay of somewhere between ten thousand and fifteen thousand pounds, for site and building, with a further expense of one third as much more every year. No man so poor as George Müller, if at the same time sane, would ever have thought of such a gigantic scheme, much less have undertaken to work it out, if his faith and hope were not fixed on God. Mr. Müller himself confesses that here lay his whole secret. He was not driven onward by any self-seeking, but drawn onward by a conviction that he was doing the will of God. When Constantine was laying out on a vast scale the new capital on the Bosphorus, he met the misgivings of those about him who wondered at his audacity, by simply saying, "I am following One who is leading me." George Müller's scheme was not self-originated. He followed One who was leading him; and, because confident and conscious of such guidance, he had only to follow, trust, and wait.

In proportion as the undertaking was great, he desired God's hand to be very clearly seen. Hence he forbore even to seem prominent: he issued no circular, announcing his purpose, and spoke of it only to the few who were in his councils, and even then only as conversation led in that direction. He remembered the promise, "I will guide thee with Mine eye," and looking up to God, he took no step unless the divine glance or beck made duty "clear as daylight." As he saw the matter, his whole business was to wait on God in prayer with faith and patience.

The assurance became doubly sure that God would build for Himself a large orphan house near Bristol, to show to all, near and far, what a blessed privilege it is to trust in Him. He desired God Himself so manifestly to act as that he should be seen by all men to be nothing but His instrument, passive in His hands. Meanwhile he went on with his daily search into the Word, where he found instruction so rich, and encouragement so timely, that the Scriptures seemed written for his special use—to convey messages to him from above. For example, in the opening of the Book of Ezra, he saw how God, when His time had fully come for the return of His exiled people to their own land and for the rebuilding of His Temple, used Cyrus, an idolatrous king, to issue an edict, and to provide means for carrying out His own unknown purpose. He saw also how God stirred up the people to help the returning exiles in their work; and he said to himself, this same God can and will, in His own way, supply the money and all the needed help of man, stirring up the hearts of His own children to aid as He may please.

The first donations toward the work themselves embody a suggestive lesson. On December 10th, one thousand pounds had been given in one sum; twenty days later, fifty pounds more; and the next day, three and sixpence, followed, the same evening, by a second gift of a thousand pounds. Shortly after, a little bag, made of foreign seeds, and a flower wrought of shells, were sent to be sold for the fund; and, in connection with these last gifts, of very little inherent value, a promise was quoted, which had been prominently before the giver's mind, and which brought more encouragement to Mr. Müller than any mere sum of money:

      "Who art thou, O great mountain?         Before Zerubbabel, thou shalt become a plain!"           (Zech. iv. 7.)

Gifts, however large, were never estimated by intrinsic worth, but as tokens of God's working in the minds of His people, and of His gracious working with and through His servant; and, for this reason, a thousand pounds caused no more sincere praise to God and no more excitement of mind than the fourpence given subsequently by a poor orphan.

Specially asking the Lord to go before him, Mr. Müller now began to seek a suitable site. About four weeks passed in seemingly fruitless search, when he was strongly impressed that very soon the Lord would give the ground, and he so told his helpers on the evening of Saturday, January 31, 1846. Within two days, his mind was drawn to Ashley Down, where he found lots singularly suited for his needs. Shortly after, he called twice on the owner, once at his house and again at his office; but on both occasions failing to find him, he only left a message. He judged that God's hand was to be seen even in his not finding the man he sought, and that, having twice failed the same day, he was not to push the matter as though self-willed, but patiently wait till the morrow. When he did find the owner, his patience was unexpectedly rewarded. He confessed that he had spent two wakeful hours in bed, thinking about his land, and about what reply he should make to Mr. Müller's inquiry as to its sale for an orphan house; and that he had determined, if it were applied for, to ask but one hundred and twenty pounds an acre, instead of two hundred, his previous price.

The bargain was promptly completed; and thus the Lord's servant, by not being in a hurry, saved, in the purchase of the site of seven acres, five hundred and sixty pounds! Mr. Müller had asked the Lord to go before him, and He had done so in a sense he had not thought of, first speaking about the matter to the owner, holding his eyes waking till He had made clear to him, as His servant and steward, what He would have him do in the sale of that property.*

* Appendix G.

Six days after, came the formal offer from the London architect of his services in surveying, in draughting plans, elevations, sections, and specifications, and in overseeing the work of construction; and a week later he came to Bristol, saw the site, and pronounced it in all respects well fitted for its purpose.

Up to June 4, 1846, the total sum in hand for the building was a little more than twenty-seven hundred pounds, a small part only of the sum needful; but Mr. Müller felt no doubt that in God's own time all that was required would be given. Two hundred and twelve days he had been waiting on God for the way to be opened for building, and he resolved to wait still further until the whole sum was in hand, using for the purpose only such gifts as were specified or left free for that end. He also wisely decided that others must henceforth share the burden, and that he would look out ten brethren of honest report, full of the Holy Ghost and of wisdom, to act as trustees to hold and administer this property in God's name. He felt that, as this work was now so enlarging, and the foundations of a permanent Institution were to be laid, the Christian public, who would aid in its erection and support, would be entitled to a representation in its conduct. At such a point as this many others have made a serious mistake, forfeiting confidence by administering public benefactions in a private manner and an autocratic spirit—their own head being the office, and their own pocket the treasury, of a public and benevolent institution.

Satan again acted as a hinderer. After the ground for the new orphan house had been found, bought and paid for, unforeseen obstacles prevented prompt possession; but Mr. Müller's peace was not disturbed, knowing even hindrances to be under God's control. If the Lord should allow one piece of land to be taken from him, it would only be because He was about to give him one still better; and so the delay only proved his faith and perfected his patience.

On July 6th, two thousand pounds were given—twice as large a gift as had yet come in one donation; and, on January 25, 1847, another like offering, so that, on July 5th following, the work of building began. Six months later, after four hundred days of waiting upon God for this new orphan house, nine thousand pounds had been given in answer to believing prayer.

As the new building approached completion, with its three hundred large windows, and requiring full preparation for the accommodation of about three hundred and thirty inmates, although above eleven thousand pounds had been provided, several thousand more were necessary. But Mr. Müller was not only helped, but far beyond his largest expectations. Up to May 26, 1848, these latter needs existed, and, had but one serious difficulty remained unremoved, the result must have been failure. But all the necessary money was obtained, and even more, and all the helpers were provided for the oversight of the orphans. On June 18, 1849, more than twelve years after the beginning of the work, the orphans began to be transferred from the four rented houses on Wilson Street to the new orphan house on Ashley Down. Five weeks passed before fresh applicants were received, that everything about the new institution might first be brought into complete order by some experience in its conduct. By May 26, 1850, however, there were in the house two hundred and seventy-five children, and the whole number of inmates was three hundred and eight.

The name—"The New Orphan House" rather than "Asylum"—was chosen to distinguish it from another institution, near by; and particularly was it requested that it might never be known as "Mr. Müller's Orphan House," lest undue prominence be given to one who had been merely God's instrument in its erection. He esteemed it a sin to appropriate even indirectly, or allow others to attribute to him, any part of the glory which belonged solely to Him who had led in the work, given faith and means for it, and helped in it from first to last. The property was placed in the hands of eleven trustees, chosen by Mr. Müller, and the deeds were enrolled in chancery. Arrangements were made that the house should be open to visitors only on Wednesday afternoons, as about one hour and a half were necessary to see the whole building.

Scarcely were the orphans thus housed on Ashley Down, before Mr. Müller's heart felt enlarged desire that one thousand, instead of three hundred, might enjoy such privileges of temporal provision and spiritual instruction; and, before the new year, 1851, had dawned, this yearning had matured into a purpose. With his uniform carefulness and prayerfulness, he sought to be assured that he was not following self-will, but the will of God; and again in the scales of a pious judgment the reasons for and against were conscientiously weighed. Would he be going 'beyond his measure,' spiritually, or naturally? Was not the work, with its vast correspondence and responsibility, already sufficiently great? Would not a new orphan house for three hundred orphans cost another fifteen thousand pounds, or, if built for seven hundred, with the necessary ground, thirty-five thousand? And, even when built and fitted and filled, would there not be the providing for daily wants, which is a perpetual care, and cannot be paid for at once like a site and a building? It would demand eight thousand pounds annual outlay to provide for another seven hundred little ones. To all objections the one all-sufficient answer was the all-sufficient God; and, because Mr. Müller's eye was on His power, wisdom, and riches, his own weakness, folly, and poverty were forgotten. Another objection was suggested: What if he should succeed in thus housing and feeding a thousand poor waifs, what would become of the institution after his death? The reply is memorable: "My business is, with all my might, to serve my own generation by the will of God: in so doing I shall best serve the next generation, should the Lord Jesus tarry." Were such objection valid, it were as valid against beginning any work likely to outlive the worker. And Mr. Müller remembered how Francke at Halle had to meet the same objection when, now over two hundred years ago, he founded the largest charitable establishment which, up to 1851, existed in the world. But when, after about thirty years of personal superintendence, Francke was taken away, his son-in-law, as we have seen, became the director. That fellow countryman who had spoken to Mr. Müller's soul in 1826, thus twenty-five years later encouraged him to go forward, to do his own duty and leave the future to the Eternal God.

Several reasons are recorded by Mr. Müller as specially influencing still further advance: the many applications that could not, for want of room, be accepted; the low moral state of the poorhouses to which these children of poverty were liable to be sent; the large number of distressing cases of orphanhood, known to be deserving of help; the previous experiences of the Lord's gracious leading and of the work itself; his calmness in view of the proposed expansion; and the spiritual blessing possible to a larger number of homeless children. But one reason overtopped all others: an enlarged service to man, attempted and achieved solely in dependence upon God, would afford a correspondingly weightier witness to the Hearer of prayer. These reasons, here recorded, will need no repetition in connection with subsequent expansions of the work, for, at every new stage of advance, they were what influenced this servant of God.

On January 4, 1851, another offering was received, of three thousand pounds—the largest single donation up to that date—which, being left entirely to his own disposal, encouraged him to go forward.

Again, he kept his own counsel. Up to January 25th, he had not mentioned, even to his own wife, his thought of a further forward movement, feeling that, to avoid all mistakes, he must first of all get clear light from God, and not darken it by misleading human counsel. Not until the Twelfth Report of the Scriptural Knowledge Institution was issued, was the public apprised of his purpose, with God's help to provide for seven hundred more needy orphans.

Up to October 2, 1851, only about eleven hundred pounds had been given directly toward the second proposed orphan house, and, up to May 26th following, a total of some thirty-five hundred pounds. But George Müller remembered one who, "after he had patiently endured, obtained the promise." He had waited over two years before all means needful for the first house had been supplied, and could wait still longer, if so God willed it, for the answers to present prayers for means to build a second.

After waiting upwards of nineteen months for the building fund for the second house, and receiving, almost daily, something in answer to prayer, on January 4, 1853, he had intimation that there were about to be paid him, as the joint donation of several Christians, eighty-one hundred pounds, of which he appropriated six thousand for the building fund. Again he was not surprised nor excited, though exceeding joyful and triumphant in God. Just two years previous, when recording the largest donation yet received,—three thousand pounds,—he had recorded also his expectation of still greater things; and now a donation between two and three times as large was about to come into his hands. It was not the amount of money, however, that gave him his overflowing delight, but the fact that not in vain had he made his boast in God.

As now some four hundred and eighty-three orphans were waiting for admission, he was moved to pray that soon the way might be opened for the new building to be begun. James i. 4 was deeply impressed upon him as the injunction now to be kept before him: "But let patience have her perfect work, that ye may be perfect, and entire, wanting nothing."

On May 26, 1853, the total sum available for the new building was about twelve thousand five hundred pounds, and over five hundred orphans had applied. Twice this sum would be needed, however, before the new house could be begun without risk of debt.

On January 8, 1855, several Christian friends united in the promise that fifty-seven hundred pounds should be paid to him for the work of God, and of this, thirty-four hundred was by him set apart for the building fund. As there were now between seven hundred and eight hundred applicants, it seemed of God that, at least, a site should be secured for another new orphan house; and a few weeks later Mr. Müller applied for the purchase of two fields adjoining the site of the first house. As they could not, however, be sold at that time, the only resource was to believe that the Lord had other purposes, or would give better ground than that on which His servant had set his mind.

Further thought and prayer suggested to him that two houses could be built instead of one, and located on each side of the existing building, upon the ground already owned. Accordingly it was determined to begin, on the south side, the erection of a house to accommodate four hundred orphans, there being money in the bank, or soon to be available, sufficient to build, fit up, and furnish it.

On May 26, 1856, nearly thirty thousand pounds were in hand for the new Orphan House No. 2; and on November 12, 1857, this house was opened for four hundred additional orphans, and there was a balance of nearly twenty-three hundred pounds. The God who provided the building furnished the helpers, without either difficulty or advertising.

With the beginning of the new year, Mr. Müller began to lay aside six hundred pounds as the first of the appropriations for the third orphan house, and the steps which led to the accomplishment of this work, also, were identical with those taken hitherto. A purchase was made of additional ground, adjoining the two buildings; and, as there were so many applicants and the cost of providing for a larger number would be but little more, it was determined to build so as to receive four hundred and fifty instead of three hundred, rejoicing that, in every enlargement of the work, it would be more apparent how much one poor man, simply trusting in God, can bring about by prayer; and that thus other children of God might be led to carry on the work of God in dependence solely on Him, and generally to trust Him more in all circumstances and positions.

Orphan House No. 3 was opened March 12, 1862, and with over ten thousand pounds in hand for current expenses. All the helpers needed had not then been supplied, but this delay was only a new incentive to believing prayer: and, instead of once, thrice, a day, God was besought to provide suitable persons. One after another was thus added, and in no case too late, so that the reception of children was not hindered nor was the work embarrassed.

Still further enlargement seemed needful, for the same reasons as previously. There was an increasing demand for accommodation of new applicants, and past experience of God's wondrous dealings urged him both to attempt and to expect greater things. Orphan Houses Nos. 4 and 5 began to loom up above his horizon of faith. By May 26, 1862, he had over sixty-six hundred pounds to apply on their erection. In November, 1864, a large donation of five thousand pounds was received from a donor who would let neither his name nor residence be known, and by this time about twenty-seven thousand pounds had thus accumulated toward the fifty thousand required. As more than half the requisite sum was thus in hand, the purchase of a site might safely be made and the foundations for the buildings be laid. Mr. Müller eyes had, for years, been upon land adjoining the three houses already built, separated from them only by the turnpike road. He called to see the agent, and found that the property was subject to a lease that had yet two years to run. This obstacle only incited to new prayer, but difficulties seemed to increase: the price asked was too high, and the Bristol Waterworks Company was negotiating for this same piece of land for reservoir purposes. Nevertheless God successively removed all hindrances, so that the ground was bought and conveyed to the trustees in March, 1865; and, after the purchase-money was paid, about twenty-five thousand pounds yet remained for the structures. Both the cost and the inconvenience of building would be greatly lessened by erecting both houses at the same time; and God was therefore asked for ample means speedily to complete the whole work.

In May, 1866, over thirty-four thousand pounds being at Mr. Müller's disposal, No. 4 was commenced; and in January following, No. 5 also. Up to the end of March, 1867, over fifty thousand pounds had been supplied, leaving but six thousand more needful to fit and furnish the two buildings for occupancy. By the opening of February, 1868. fifty-eight thousand pounds in all had been donated; so that, on November 5, 1868, new Orphan House No. 4, and on January 6, 1870, No. 5, were thrown open, a balance of several thousand pounds remaining for general purposes. Thus, early in 1870, the orphan work had reached its complete outfit, in five large buildings on Ashley Down with accommodations for two thousand orphans and for all needed teachers and assistants.

Thus have been gathered, into one chapter, the facts about the erection of this great monument to a prayer-hearing God on Ashley Down, though the work of building covered so many years. Between the first decision to build, in 1845, and the opening of the third house, in 1862, nearly seventeen years had elapsed, and before No. 5 was opened, in 1870, twenty-five years. The work was one in its plan and purpose. At each new stage it supplies only a wider application and illustration of the same laws of life and principles of conduct, as, from the outset of the work in Bristol, had with growing power controlled George Müller. His one supreme aim was the glory of God; his one sole resort, believing prayer; his one trusted oracle, the inspired Word; and his one divine Teacher, the Holy Spirit. One step taken in faith and prayer had prepared for another; one act of trust had made him bolder to venture upon another, implying a greater apparent risk and therefore demanding more implicit trust. But answered prayer was rewarded faith, and every new risk only showed that there was no risk in confidently leaning upon the truth and faithfulness of God.

One cannot but be impressed, in visiting the orphan houses, with several prominent features, and first of all their magnitude. They are very spacious, with about seventeen hundred large windows, and accommodations for over two thousand inmates. They are also very substantial, being built of stone and made to last. They are scrupulously plain; utility rather than beauty seems conspicuously stamped upon them, within and without. Economy has been manifestly a ruling law in their construction; the furniture is equally unpretentious and unostentatious; and, as to garniture, there is absolutely none. To some few, they are almost too destitute of embellishment, and Mr. Müller has been blamed for not introducing some aesthetic features which might relieve this bald utilitarianism and serve to educate the taste of these orphans.

To all such criticisms, there are two or three adequate answers. First, Mr. Müller subordinated everything to his one great purpose, the demonstration of the fact that the Living God is the Hearer of prayer. Second, he felt himself to be the steward of God's property, and he hesitated to spend one penny on what was not necessary to the frugal carrying on of the work of God. He felt that all that could be spared without injury to health, a proper mental training, and a thorough scriptural and spiritual education, should be reserved for the relief of the necessities of the poor and destitute elsewhere. And again, he felt that, as these orphans were likely to be put at service in plain homes, and compelled to live frugally, any surroundings which would accustom them to indulge refined tastes, might by contrast make them discontented with their future lot. And so he studied to promote simply their health and comfort, and to school them to contentment when the necessities of life were supplied.

But, more than this, a moment's serious thought will show that, had he surrounded them with those elegancies which elaborate architecture and the other fine arts furnish, he might have been even more severely criticised. He would have been spending the gifts of the poor who often sorely denied themselves for the sake of these orphans, to purchase embellishments or secure decorations which, if they had adorned the humble homes of thousands of donors, would have made their gifts impossible. When we remember how many offerings, numbering tens of thousands, were, like the widow's mites, very small in themselves, yet, relatively to ability, very large, it will be seen how incongruous it would have been to use the gifts, saved only by limiting even the wants of the givers, to buy for the orphans what the donors could not and would not afford for themselves.

Cleanness, neatness, method, and order, however, everywhere reign, and honest labour has always had, at the orphan houses, a certain dignity. The tracts of land, adjoining the buildings, are set apart as vegetable-gardens, where wholesome exercise is provided for the orphan boys, and, at the same time, work that helps to provide daily food, and thus train them in part to self-support.

Throughout these houses studious care is exhibited, as to methodical arrangement. Each child has a square and numbered compartment for clothes, six orphans being told off, at a time, in each section, to take charge. The boys have each three suits, and the girls, five dresses each, the girls being taught to make and mend their own garments. In the nursery, the infant children have books and playthings to occupy and amuse them, and are the objects of tender maternal care. Several children are often admitted to the orphanage from one family, in order to avoid needless breaking of household ties by separation. The average term of residence is about ten years, though some orphans have been there for seventeen.

The daily life is laid out with regularity and goes on like clockwork in punctuality. The children rise at six and are expected to be ready at seven, the girls for knitting and the boys for reading, until eight o'clock, when breakfast is served. Half an hour later there is a brief morning service, and the school begins at ten. Half an hour of recreation on the playground prepares for the one-o'clock dinner, and school is resumed, until four; then comes an hour and a half of play or outdoor exercise, a half-hour service preceding the six-o'clock meal. Then the girls ply the needle, and the boys are in school, until bedtime, the younger children going to rest at eight, and the older, at nine. The food is simple, ample, and nutritious, consisting of bread, oatmeal, milk, soups, meat, rice, and vegetables. Everything is adjusted to one ultimate end; to use Mr. Müller's own words: "We aim at this: that, if any of them do not turn out well, temporally or spiritually, and do not become useful members of society, it shall not at least be our fault." The most thorough and careful examination of the whole methods of the institution will only satisfy the visitor that it will not be the fault of those who superintend this work, if the orphans are not well fitted, body and soul, for the work of life, and are not prepared for a blessed immortality.

SOME one has quaintly said, in commenting upon the Twenty-third Psalm, that "the coach in which the Lord's saints ride has not only a driver, but two footmen"—"goodness and mercy shall follow me."

Surely these two footmen of the Lord, in their celestial livery of grace, followed George Müller all the days of his life. Wonderful as is the story of the building of those five orphan houses on Ashley Down, many other events and experiences no less showed the goodness and mercy of God, and must not be unrecorded in these pages, if we are to trace, however imperfectly, His gracious dealings; and having, by one comprehensive view, taken in the story of the orphan homes, we may retrace our steps to the year when the first of these houses was planned, and, following another path, look at Mr. Müller's personal and domestic life.

He himself loved to trace the Lord's goodness and mercy, and he saw abundant proofs that they had followed him. A few instances may be given, from different departments of experience, as representative examples.

The Lord's tender care was manifest as to his beloved daughter Lydia. It became clear in the year 1843, that, both for the relief of the mother and the profit of the daughter, it would be better that Lydia should be taught elsewhere than at home; and in answer to prayer, her father was divinely directed to a Christian sister, whose special gifts in the way of instructing and training children were manifestly from the Spirit, who divides unto all believers severally as He will. She seemed to be marked of God, as the woman to whom was to be intrusted the responsible task of superintending the education of Lydia. Mr. Müller both expected and desired to pay for such training, and asked for the account, which in the first instance he paid, but the exact sum was returned to him anonymously; and, for the six remaining years of his daughter's stay, he could get no further bills for her schooling. Thus God provided for the board and education of this only child, not only without cost to her parents, but to their intense satisfaction as being under the true "nurture and admonition of the Lord;" for while at this school, in April, 1846, Lydia found peace in believing, and began that beautiful life in the Lord Jesus Christ, that, for forty-four years afterward, so singularly exhibited His image.

Many Christian parents have made the fatal mistake of intrusting their children's education to those whose gifts were wholly intellectual and not spiritual, and who have misled the young pupils entrusted to their care, into an irreligious or infidel life, or, at best, a career of mere intellectualism and worldly ambition. In not a few instances, all the influences of a pious home have been counteracted by the atmosphere of a school which, if not godless, has been without that fragrance of spiritual devoutness and consecration which is indispensable to the true training of impressible children during the plastic years when character is forming for eternity!

Goodness and mercy followed Mr. and Mrs. Müller conspicuously in their sojourn in Germany in 1845, which covered about three months, from July 19th to October 11th.

God plainly led to Stuttgart, where brethren had fallen into grievous errors and needed again a helping hand. When the strong impression laid hold of Mr. Müller, more than two months before his departure for the Continent, that he was to return there for a season, he began definitely to pray for means to go with, on May 3rd, and, within a quarter hour after, five hundred pounds were received, the donor specifying that the money was given for all expenses needful, "preparatory to, and attendant upon" this proposed journey. The same goodness and mercy followed all his steps while abroad. Provision was made, in God's own strange way, for suitable lodgings in Stuttgart, at a time when the city was exceptionally crowded, a wealthy retired surgeon, who had never before rented apartments, being led to offer them. All Mr. Müller's labours were attended with blessing: during part of the time he held as many as eight meetings a week; and he was enabled to publish eleven tracts in German, and judiciously to scatter over two hundred and twenty thousand of them, as well as nearly four thousand of his Narrative, and yet evade interference from the police.

One experience of this sojourn abroad should have special mention for the lesson it suggests, both in charity for others' views and loving adaptation to circumstances. A providential opening occurred to address meetings of about one hundred and fifty members of the state church. In his view the character of such assemblies was not wholly conformed to the Scripture pattern, and hence did not altogether meet his approval; but such opportunity was afforded to bear testimony for the truth's sake, and to exhibit Christian unity upon essentials, for love's sake, that he judged it of the Lord that he should enter this open door. Those who knew Mr. Müller but little, but knew his positive convictions and uncompromising loyalty to them, might suspect that he would have little forbearance with even minor errors, and would not bend himself from his stern attitude of inflexibility to accommodate himself to those who were ensnared by them. But those who knew him better, saw that he held fast the form of sound words with faith and love which are in Christ Jesus. Like Paul, ever ready to be made all things to all men that by all means he might save some, in his whole character and conduct nothing shone more radiantly beautiful, than Love. He felt that he who would lift up others must bow himself to lay hold on them; that to help brethren we must bear with them, not insisting upon matters of minor importance as though they were essential and fundamental. Hence his course, instead of being needlessly repellant, was tenderly conciliatory; and it was a conspicuous sign of grace that, while holding his own views of truth and duty so positively and tenaciously, the intolerance of bigotry was so displaced by the forbearance of charity that, when the Lord so led and circumstances so required, he could conform for a time to customs whose propriety he doubted, without abating either the earnestness of his conviction or the integrity of his testimony.

God's goodness and mercy were seen in the fact that, whenever more liberal things were devised for Him, He responded in providing liberally means to carry out such desires. This was abundantly illustrated not only in the orphan work, but in the history of the Scriptural Knowledge Institution; when, for years together, the various branches of this work grew so rapidly, until the point of full development was reached. The time indeed came when, in some departments, it pleased God that contraction should succeed expansion, but even here goodness ruled, for it was afterward seen that it was because other brethren had been led to take up such branches of the Lord's work, in all of which developments Mr. Müller as truly rejoiced as though it had been his work alone that was honoured of God.

The aiding of brethren in the mission fields grew more and more dear to his heart, and the means to indulge his unselfish desires were so multiplied that, in 1846, he found, on reviewing the history of the Lord's dealings, that he had been enabled to expend about seven times as much of late years as previously. It may here be added, again by way of anticipation, that when, nineteen years later, in 1865, he sat down to apportion to such labourers in the Lord as he was wont to assist, the sums he felt it desirable to send to each, he found before him the names of one hundred and twenty-two such! Goodness and mercy indeed! Here was but one branch of his work, and yet to what proportions and fruitfulness it had grown! He needed four hundred and sixty-six pounds to send them to fill out his appropriations, and he lacked ninety-two of this amount. He carried the lack to the Lord, and that evening received five pounds, and the next morning a hundred more, and a further "birthday memorial" of fifty, so that he had in all thirty-seven more than he had asked.

What goodness and mercy followed him in the strength he ever had to bear the heavy loads of care incident to his work! The Lord's coach bore him and his burdens together. Day by day his gracious Master preserved his peace unbroken, though disease found its way into this large family, though fit homes and work must be found for outgoing orphans, and fit care and training for incoming orphans; though crises were constantly arising and new needs constantly recurring, grave matters daily demanded prayer and watching, and perpetual diligence and vigilance were needful; for the Lord was his Helper, and carried all his loads.

During the winter of 1846-7 there was a peculiar season of dearth. Would God's goodness and mercy fail? There were those who looked on, more than half incredulous, saying to themselves if not to others, "I wonder how it is now with Mr. Müller and his orphans! If he is able to provide for them now as he has been, we will say nothing." But all through this time of widespread want his witness was, "We lack nothing: God helps us." Faith led when the way was too dark for sight; in fact the darker the road the more was the Hand felt that leads the blind by a way they know not. They went through that winter as easily as through any other from the beginning of the work!

Was it no sign that God's 'footmen' followed George Müller that the work never ceased to be both a work of faith and of prayer? that no difficulties or discouragements, no successes or triumphs, ever caused for an hour a departure from the sublime essential principles on which the work was based, or a diversion from the purpose for which it had been built up?

We have heard it said of a brother, much honoured of God in beginning a work of faith, that, when it had grown to greater proportions, he seemed to change its base to that of a business scheme. How it glorifies God that the holy enterprise, planted in Bristol in 1834, has known no such alteration in its essential features during all these years! Though the work grew, and its needs with it, until the expenses were twofold, threefold, fourfold, and, at last, seventyfold what they were when that first Orphan House was opened in Wilson Street, there has been no change of base, never any looking to man for patronage or support, never any dependence upon a regular income or fixed endowment. God has been, all through these years, as at first, the sole Patron and Dependence. The Scriptural Knowledge Institution has not been wrecked on the rocks of financial failure, nor has it even drifted away from its original moorings in the safe anchorage-ground of the Promises of Jehovah.

Was it not goodness and mercy that kept George Müller ever grateful as well as faithful! He did not more constantly feel his need of faith and prayer than his duty and privilege of abounding joy and praise. Some might think that, after such experiences of answered prayer, one would be less and less moved by them, as the novelty was lost in the uniformity of such interpositions. But no. When, in June, 1853, at a time of sore need, the Lord sent, in one sum, three hundred pounds, he could scarcely contain his triumphant joy in God. He walked up and down his room for a long time, his heart overflowing and his eyes too, his mouth filled with laughter and his voice with song, while he gave himself afresh to the faithful Master he served. God's blessings were to him always new and fresh. Answered prayers never lost the charm of novelty; like flowers plucked fresh every hour from the gardens of God, they never got stale, losing none of their beauty or celestial fragrance.

And what goodness and mercy was it that never suffered prayerfulness and patience to relax their hold, either when answers seemed to come fast and thick like snow-flakes, or when the heavens seemed locked up and faith had to wait patiently and long! Every day brought new demands for continuance in prayer. In fact, as Mr. Müller testifies, the only difference between latter and former days was that the difficulties were greater in proportion as the work was larger. But he adds that this was to be expected, for the Lord gives faith for the very purpose of trying it for the glory of His own name and the good of him who has the faith, and it is by these very trials that trust learns the secret of its triumphs.

Goodness and mercy not only guided but also guarded this servant of God. God's footmen bore a protecting shield which was always over him. Amid thousands of unseen perils, occasionally some danger was known, though generally after it was passed. While at Keswick labouring in 1847, for example, a man, taken deranged while lodging in the same house, shot himself. It afterward transpired that he had an impression that Mr. Müller had designs on his life, and had he met Mr. Müller during this insane attack he would probably have shot him with the loaded pistol he carried about on his person.

The pathway of this man of God sometimes led through deep waters of affliction, but goodness and mercy still followed, and held him up. In the autumn of 1852, his beloved brother-in-law, Mr. A. N. Groves, came back from the East Indies, very ill; and in May of the next year, after blessed witness for God, he fell asleep at Mr. Müller's house. To him Mr. Müller owed much through grace at the outset of his labours in 1829. By his example his faith had been stimulated and helped when, with no visible support or connection with any missionary society, Mr. Groves had gone to Baghdad with wife and children, for the sake of mission work in this far-off field, resigning a lucrative practice of about fifteen hundred pounds a year. The tie between these men was very close and tender and the loss of this brother-in-law gave keen sorrow.

In July following, Mr. and Mrs. Müller went through a yet severer trial. Lydia, the beloved daughter and only child,—born in 1832 and new-born in 1846, and at this time twenty years old and a treasure without price,—was taken ill in the latter part of June, and the ailment developed into a malignant typhoid which, two weeks later, brought her to the gates of death. These parents had to face the prospect of being left childless. But faith triumphed and prayer prevailed. Their darling Lydia was spared to be, for many years to come, a blessing beyond words, not only to them and to her future husband, but to many others in a wider circle of influence. Mr. Müller found, in this trial, a special proof of God's goodness and mercy, which he gratefully records, in the growth in grace, evidenced in his entire and joyful acquiescence in the Father's will, when, with such a loss apparently before him, his confidence was undisturbed that all things would work together for good. He could not but contrast with this experience of serenity, that broken peace and complaining spirit with which he had met a like trial in August, 1831, twenty-one years before. How, like a magnet among steel filings, the thankful heart finds the mercies and picks them out of the black dust of sorrow and suffering!

The second volume of Mr. Müller's Narrative closes with a paragraph in which he formally disclaims as impudent presumption and pretension all high rank as a miracle-worker, and records his regret that any work, based on scriptural promises and built on the simple lines of faith and prayer, should be accounted either phenomenal or fanatical.

The common ways of accounting for its success would be absurdly ridiculous and amusing were they not so sadly unbelieving. Those who knew little or nothing, either of the exercise of faith or the experience of God's faithfulness, resorted to the most God-dishonouring explanations of the work. Some said: "Mr. Müller is a foreigner; his methods are so novel as to attract attention." Others thought that the "Annual Reports brought in the money," or suggested that he had "a secret treasure." His quiet reply was, that his being a foreigner would be more likely to repel than to attract confidence; that the novelty would scarcely avail him after more than a score of years; that other institutions which issued reports did not always escape want and debt; but, as to the secret treasure to which he was supposed to have access, he felt constrained to confess that there was more in that supposition than the objectors were aware of. He had indeed a Treasury, inexhaustible—in the promises of a God unchangeably faithful—from which he admits that he had already in 1856 drawn for twenty-two years, and in all over one hundred and thirteen thousand pounds. As to the Reports, it may be worth while to notice that he never but once in his life advertised the public of any need, and that was the need of more orphans—more to care for in the name of the Lord—a single and singular ease of advertising, by which he sought not to increase his income, but his expenditure—not asking the public to aid him in supporting the needy, but to increase the occasion of his outlay!

So far was he from depending upon any such sources of supply as the unbelieving world might think, that it was in the drying up of all such channels that he found the opportunity of his faith and of God's power. The visible treasure was often so small that it was reduced to nothing, but the invisible Treasure was God's riches in glory, and could be drawn from without limit. This it was to which he looked alone, and in which he felt that he had a river of supply that can never run dry.*

* Appendix H.

The orphan work had, to Mr. Müller, many charms which grew on him as he entered more fully into it. While his main hope was to be the means of spiritual health to these children, he had the joy of seeing how God used these homes for the promotion of their physical welfare also, and, in cases not a few, for the entire renovation of their weak and diseased bodies. It must be remembered that most of them owed their orphan condition to that great destroyer, Consumption. Children were often brought to the orphan houses thoroughly permeated by the poison of bad blood, with diseased tendencies, and sometimes emaciated and half-starved, having had neither proper food nor medical care.

For example, in the spring of 1855, four children from five to nine years old, and of one family, were admitted to the orphanage, all in a deplorable state from lack of both nursing and nutrition. It was a serious question whether they should be admitted at all, as such cases tended to turn the institution into a hospital, and absorb undue care and time. But to dismiss them seemed almost inhuman, certainly inhumane. So, trusting in God, they were taken in and cared for with parental love. A few weeks later these children were physically unrecognizable, so rapid had been the improvement in health, and probably there were with God's blessing four graves less to be dug.

The trials incident to the moral and spiritual condition of the orphans were even greater, however, than those caused by ill health and weakness. When children proved incorrigibly bad, they were expelled, lest they should corrupt others, for the institution was not a reformatory, as it was not a hospital. In 1849, a boy, of less than eight years, had to be sent away as a confirmed liar and thief, having twice run off with the belongings of other children and gloried in his juvenile crimes. Yet the forbearance exercised even in his case was marvelously godlike, for, during over five years, he had been the subject of private admonitions and prayers and all other methods of reclamation; and, when expulsion became the last resort, he was solemnly and with prayer, before all the others, sent away from the orphan house, that if possible such a course might prove a double blessing, a remedy to him and a warning to others; and even then this young practised sinner was followed, in his expulsion, by loving supplication.

Towards the end of November, 1857, it was found that a serious leak in the boiler of the heating apparatus of house No. 1 would make repairs at once necessary, and as the boilers were encased in bricks and a new boiler might be required, such repairs must consume time. Meanwhile how could three hundred children, some of them very young and tender, be kept warm? Even if gas-stoves could be temporarily set up, chimneys would be needful to carry off the impure air; and no way of heating was available during repairs, even if a hundred pounds were expended to prevent risk of cold. Again Mr. Müller turned to the Living God, and, trusting in Him, decided to have the repairs begun. A day or so before the fires had to be put out, a bleak north wind set in. The work could no longer be delayed; yet weather, prematurely cold for the season, threatened these hundreds of children with hurtful exposure. The Lord was boldly appealed to. "Lord, these are Thy orphans: be pleased to change this north wind into a south wind, and give the workmen a mind to work that the job may be speedily done."

The evening before the repairs actually began, the cold blast was still blowing; but on that day a south wind blew, and the weather was so mild that no fire was needful! Not only so, but, as Mr. Müller went into the cellar with the overseer of the work, to see whether the repairs could in no way be expedited, he heard him say, in the hearing of the men, "they will work late this evening, and come very early again to-morrow." "We would rather, sir," was the reply, "work all night." And so, within about thirty hours, the fire was again burning to heat the water in the boiler; and, until the apparatus was again in order, that merciful soft south wind had continued to blow. Goodness and mercy were following the Lord's humble servant, made the more conspicuous by the crises of special trial and trouble.

Every new exigency provoked new prayer and evoked new faith. When, in 1862, several boys were ready to be apprenticed, and there were no applications such as were desired, prayer was the one resort, as advertising would tend to bring applications from masters who sought apprentices for the sake of the premium. But every one of the eighteen boys was properly bound over to a Christian master, whose business was suitable and who would receive the lad into his own family.

About the same time one of the drains was obstructed which runs about eleven feet underground. When three holes had been dug and as many places in the drain tapped in vain, prayer was offered that in the fourth case the workmen might be guided to the very spot where the stoppage existed—and the request was literally answered.

Three instances of marked deliverance, in answer to prayer, are specially recorded for the year between May 26, 1864, and the same date in 1865, which should not be passed by without at least a mention.

First, in the great drought of the summer of 1864, when the fifteen large cisterns in the three orphan houses were empty, and the nine deep wells, and even the good spring which had never before failed, were almost all dry. Two or three thousand gallons of water were daily required, and daily prayer was made to the God of the rain. See how God provided, while pleased to withhold the supply from above! A farmer, near by, supplied, from his larger wells, about half the water needful, the rest being furnished by the half-exhausted wells on Ashley Down; and, when he could no longer spare water, without a day's interval, another farmer offered a supply from a brook which ran through his fields, and thus there was abundance until the rains replenished cisterns and wells.*

* About twenty years later the Bristol Water Works Co. introduced pipes and thus a permanent and unfailing supply.

Second, when, for three years, scarlet and typhus fevers and smallpox, being prevalent in Bristol and the vicinity threatened the orphans, prayer was again made to Him who is the God of health as well as of rain. There was no case of scarlet or typhus fever during the whole time, though smallpox was permitted to find an entrance into the smallest of the orphan houses. Prayer was still the one resort. The disease spread to the other houses, until at one time fifteen were ill with it. The cases, however, were mercifully light, and the Lord was besought to allow the epidemic to spread no further. Not another child was taken; and when, after nine months, the disease altogether disappeared, not one child had died of it, and only one teacher or adult had had an attack, and that was very mild. What ravages the disease might have made among the twelve hundred inmates of these orphan houses, had it then prevailed as later, in 1872!

Third, tremendous gales visited Bristol and neighbourhood in January, 1865. The roofs of the orphan houses were so injured as to be laid open in at least twenty places, and large panes of glass were broken. The day was Saturday, and no glazier and slater could be had before Monday. So the Lord of wind and weather was besought to protect the exposed property during the interval. The wind calmed down, and the rain was restrained until midday of Wednesday, when the repairs were about finished, but heavy rainfalls drove the slaters from the roof. One exposed opening remained and much damage threatened; but, in answer to prayer, the rain was stayed, and the work resumed. No damage had been done while the last opening was unrepaired for it had exposed the building from the south, while the rain came from the north.

Mr. Müller records these circumstances with his usual particularity, as part of his witness to the Living God, and to the goodness and mercy that closely and continually followed him.

During the next year, 1865-6, scarlet fever broke out in the orphanage. In all thirty-nine children were ill, but all recovered. Whooping-cough also made its appearance; but though, during that season, it was not only very prevalent but very malignant in Bristol, in all the three houses there were but seventeen cases, and the only fatal one was that of a little girl with constitutionally weak lungs.

During this same year, however, the Spirit of God wrought mightily among the girls, as in the previous year among the boys, so that over one hundred became deeply earnest seekers after salvation; and so, even in tribulation, consolation abounded in Christ. Mr. Müller and his wife and helpers now implored God to deepen and broaden this work of His Spirit. Towards the end of the year closing in May, 1866, Emma Bunn, an orphan girl of seventeen, was struck with consumption. Though, for fourteen years, she had been under Mr. Müller's care, she was, in this dangerous illness, still careless and indifferent; and, as she drew near to death, her case continued as hopeless as ever. Prayer was unceasing for her; and it pleased God suddenly to reveal Christ to her as her Saviour. Great self-loathing now at once took the place of former indifference; confession of sin, of previous callousness of conscience; and unspeakable joy in the Lord, of former apathy and coldness. It was a spiritual miracle—this girl's sudden transformation into a witness for God, manifesting deepest conviction for past sin and earnest concern for others. Her thoughtless and heedless state had been so well known that her conversion and dying messages were now the Lord's means of the most extensive and God-glorifying work ever wrought up to that time among the orphans. In one house alone three hundred and fifty were led to seek peace in believing.

What lessons lie hidden—nay, lie on the very surface—to be read of every willing observer of these events! Prayer can break even a hard heart; a memory, stored with biblical truth and pious teaching, will prove, when once God's grace softens the heart and unlooses the tongue, a source of both personal growth in grace and of capacity for wide service to others. We are all practically too careless of the training of children, and too distrustful of young converts. Mr. Müller was more and more impressed by the triumphs of the grace of God as seen in children converted at the tender age of nine or ten and holding the beginning of their confidence steadfast unto the end.

These facts and experiences, gleaned, like handfuls of grain, from a wide field, show the character both of the seed sown and the harvest reaped, from the sowing.

Again, when, in 1866, cholera developed in England, in answer to special prayer not one case of this disease was known in the orphan houses; and when, in the same autumn, whooping-cough and measles broke out, though eight children had the former and two hundred and sixty-two, the latter, not one child died, or was afterward debilitated by the attack. From May, 1866, to May, 1867, out of over thirteen hundred children under care, only eleven died, considerably less than one per cent.

That severe and epidemic disease should find its way into the orphanages at all may seem strange to those who judge God's faithfulness by appearances, but many were the compensations for such trials. By them not only were the hearts of the children often turned to God, but the hearts of helpers in the Institution were made more sympathetic and tender, and the hearts of God's people at large were stirred up to practical and systematic help. God uses such seeming calamities as 'advertisements' of His work; many who would not have heard of the Institution, or on whom what they did hear would have made little impression, were led to take a deep interest in an orphanage where thousands of little ones were exposed to the ravages of some malignant and dangerous epidemic.

Looking back, in 1865, after thirty-one years, upon the work thus far done for the Lord, Mr. Müller gratefully records that, during the entire time, he had been enabled to hold fast the original principles on which the work was based on March 5, 1834. He had never once gone into debt; he had sought for the Institution no patron but the Living God; and he had kept to the line of demarcation between believers and unbelievers, in all his seeking for active helpers in the work.

His grand purpose, in all his labours, having been, from the beginning, the glory of God, in showing what could be done through prayer and faith, without any leaning upon man, his unequivocal testimony is: "Hitherto hath the Lord helped us." Though for about five years they had, almost daily, been in the constant trial of faith, they were as constantly proving His faithfulness. The work had rapidly grown, till it assumed gigantic proportions, but so did the help of God keep pace with all the needs and demands of its growth.

In January, 1866, Mr. Henry Craik, who had for thirty-six years been Mr. Müller's valued friend, and, since 1832, his coworker in Bristol, fell asleep after an illness of seven months. In Devonshire these two brethren had first known each other, and the acquaintance had subsequently ripened, through years of common labour and trial, into an affection seldom found among men. They were nearly of an age, both being a little past sixty when Mr. Craik died. The loss was too heavy to have been patiently and serenely borne, had not the survivor known and felt beneath him the Everlasting Arms. And even this bereavement, which in one aspect was an irreparable loss, was seen to be only another proof of God's love. The look ahead might be a dark one, the way desolate and even dangerous, but goodness and mercy were still following very close behind, and would in every new place of danger or difficulty be at hand to help over hard places and give comfort and cheer in the night season.

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