======================================================================== WRITINGS OF ARTHUR T PIERSON - VOLUME 1 by Arthur T. Pierson ======================================================================== A collection of theological writings, sermons, and essays by Arthur T. Pierson (Volume 1), compiled for study and devotional reading. Chapters: 99 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 00.00. Pierson, Arthur T. - Library 2. 01.00.1. George Muller of Bristol 3. 01.00.4. INTRODUCTION 4. 01.00.5. A PREFATORY WORD 5. 01.00.6. TABLE OF CONTENTS 6. 01.01. CHAPTER I FROM HIS BIRTH TO HIS NEW BIRTH 7. 01.02. CHAPTER II THE NEW BIRTH AND THE NEW LIFE 8. 01.03. CHAPTER III MAKING READY THE CHOSEN VESSEL 9. 01.04. CHAPTER IV NEW STEPS AND STAGES OF PREPARATION 10. 01.05. CHAPTER V THE PULPIT AND THE PASTORATE 11. 01.06. CHAPTER VI NARRATIVE OF THE LORD'S DEALINGS 12. 01.07. CHAPTER VII LED OF GOD INTO A NEW SPHERE 13. 01.08. CHAPTER VIII A TREE OF GOD'S OWN PLANTING 14. 01.09. CHAPTER IX THE GROWTH OF GOD'S OWN PLANT 15. 01.10. CHAPTER X THE WORD OF GOD AND PRAYER 16. 01.11. CHAPTER XI TRIALS OF FATIH, HELPERS TO FAITH 17. 01.12. CHAPTER XII LESSONS IN GOD'S SCHOOL OF PRAYER 18. 01.13. CHAPTER XIII FOLLOWING THE PILLAR , , , 19. 01.14. CHAPTER XIV GOD'S BUILDING: . . . ORPHAN HOUSE 20. 01.15. CHAPTER XV THE MANIFOLD GRACE OF GOD 21. 01.16. CHAPTER XVI THE SHADOW OF A GREAT SORROW 22. 01.17. CHAPTER XVII PERIOD OF WORLD-WIDE WITNESS 23. 01.18. CHAPTER XVIII FAITH AND PATIENCE IN SERVING 24. 01.19. CHAPTER XIX AT EVENING-TIME - LIGHT 25. 01.20. CHAPTER XX THE SUMMARY OF THE LIFE-WORK 26. 01.21. CHAPTER XXI THE CHURCH LIFE AND GROWTH 27. 01.22. CHAPTER XXII . . . THE GIFTS AND THE GIVERS 28. 01.23. CHAPTER XXIII GOD'S WITNESS TO THE WORK 29. 01.24. CHAPTER XXIV LAST LOOKS, BACKWARD AND FORWARD 30. 01.25. APPENDIX A SCRIPTURE TEXTS THAT MOULDED 31. 01.26. APPENDIX B APPREHENSION OF TRUTH 32. 01.27. APPENDIX C SEPARATION FROM THE LONDON SOCIETY 33. 01.28. APPENDIX D SCRIPTURAL KNOWLEDGE INSTITUTION 34. 01.29. APPENDIX E REASONS . . . ORPHAN HOUSE 35. 01.30. APPENDIX F ARGUMENTS IN PRAYER . . . 36. 01.31. APPENDIX G THE PURCHASE OF A SITE, ETC. 37. 01.32. APPENDIX H GOD'S FAITHFULNESS IN PROVIDING 38. 01.33. APPENDIX K . . . RECOLLECTIONS OF MR. MULLER 39. 01.34. APPENDIX L CHURCH FELLOWSHIP, BAPTISM, ETC. 40. 01.35. APPENDIX M CHURCH CONDUCT 41. 01.36. APPENDIX N WISE SAYINGS OF GEORGE MULLER 42. 02.00.1. In Christ Jesus 43. 02.00.2. CURRENT COPYRIGHT STATUS 44. 02.00.4. DEDICATION 45. 02.00.5. TABLE OF CONTENTS 46. 02.00.6. INTRODUCTION 47. 02.01. CHAPTER 1 The Epistle to the Romans 48. 02.02. CHAPTER 2 The Epistles to the Corinthians 49. 02.03. CHAPTER 3 The Epistle to the Galatians 50. 02.04. CHAPTER 4 The Epistle to the Ephesians 51. 02.05. CHAPTER 5 The Epistle to the Philippians 52. 02.06. CHAPTER 6 The Epistle to the Colossians 53. 02.07. CHAPTER 7 The Epistles to the Thessalonians 54. 02.08. CHAPTER 8 Conclusion 55. 03.00.1. Many Infallible Proofs 56. 03.00.2. CURRENT COPYRIGHT STATUS 57. 03.00.4. DEDICATION 58. 03.00.5. CONTENTS 59. 03.00.6. INTRODUCTORY. 60. 03.01. CHAPTER I. WEIGHING THE PROOFS 61. 03.02. CHAPTER II.THE PROPHETIC SEAL 62. 03.03. CHAPTER III.THE PROPHECY OF THE RUIN . . . 63. 03.04. CHAPTER IV. MIRACLES: ARE THEY POSSIBLE . . . 64. 03.05. CHAPTER V.THE WITNESS OF THE BIBLE . . . 65. 03.06. CHAPTER VI.THE SCIENTIFIC TRUTH OF THE . . . 66. 03.07. CHAPTER VII.THE MORAL BEAUTY OF THE BIBLE 67. 03.08. CHAPTER VIII. THE MORAL SUBLIMITY OF GOD'S WORD 68. 03.09. CHAPTER IX.CHRIST IN THE OLD TESTAMENT 69. 03.10. CHAPTER THE PERSON OF CHRIST 70. 03.11. CHAPTER XI.THE MYSTERY OF THE GOD-MAN 71. 03.12. CHAPTER XII. CHRIST THE TEACHER FROM GOD 72. 03.13. CHAPTER XIII. THE ORIGINALITY OF CHRIST'S . . . 73. 03.14. CHAPTER XIV. THE POWER OF CHRIST'S TEACHING 74. 04.0.1. The Making of a Sermon 75. 04.001. Part 1: The Art of Bible Study 76. 04.002. Part 2: Studies of Texts and Themes 77. 04.003. The Great Starting Point 78. 04.004. The Habit of Godliness 79. 04.005. The Simplicity that is in Christ 80. 04.006. The Recompensing God 81. 04.007. Conditions of Prosperity 82. 04.008. The Believer and the World 83. 04.009. A Challenge to Courage 84. 04.010. The Heart's Rest in God 85. 04.011. The Threefold Leaven 86. 04.012. Law and Grace 87. 04.013. The Christian's Inventory 88. 04.014. The Faithful God 89. 04.015. The Leadership of a Child 90. 04.016. The First Great Thing 91. 04.017. The Unseen World 92. 04.018. The Heavenly Vision 93. 04.019. Limiting God by Unbelief 94. 04.020. The Worldly Choice 95. 04.021. The Carnal and Spiritual Man 96. 04.022. Marks of a True Church 97. 04.023. All Need Supplied 98. 04.024. God's Olive Tree 99. 04.025. Knowing the Name of God ======================================================================== CHAPTER 1: 00.00. PIERSON, ARTHUR T. - LIBRARY ======================================================================== Pierson, Arthur T. - Library Pierson, Arthur T. - George Muller of Bristol Pierson, Arthur T. - In Christ Jesus Pierson, Arthur T. - Many Infallible Proofs Pierson, Arthur T. - The Making of a Sermon S. Hints to Praying Souls S. Lessons In the School of Prayer S. The Communicable Secrets of Mr. Finney’s Power S. The Heart of the Gospel ======================================================================== CHAPTER 2: 01.00.1. GEORGE MULLER OF BRISTOL ======================================================================== GEORGE MULLER OF BRISTOL AND HIS WITNESS TO A PRAYER-HEARING GOD BY ARTHUR T. PIERSON Author of "The Crisis of Missions," "The New Acts of the Apostles," "Many Infallible Proofs," etc.; editor of "The Missionary Review of the World," etc. WITH AN INTRODUCTION BY JAMES WRIGHT Son-in-law and successor in the work of George Muller NEW YORK CHICAGO TORONTO Fleming H. Revell Company LONDON AND EDINBURGH Copyright, 1899, BY THE BAKER AND TAYLOR CO. ======================================================================== CHAPTER 3: 01.00.4. INTRODUCTION ======================================================================== Introduction VERY soon after the decease of my beloved father-in-law I began to receive letters pressing upon me the desirableness of issuing as soon as possible a memoir of him and his work. The well-known autobiography, entitled "Narrative of the Lord’s Dealings with George Muller," had been, and was still being, so greatly used by God in the edification of believers and the conversion of unbelievers that I hesitated to countenance any attempt to supersede or even supplement it. But as, with prayer, I reflected upon the subject, several considerations impressed me: 1st. The last volume of the Narrative ends with the year 1885, so that there is no record of the last thirteen years of Mr. Muller’s life excepting what is contained in the yearly reports of "The Scriptural Knowledge Institution." 2d. The last three volumes of the Narrative, being mainly a condensation of the yearly reports during the period embraced in them, contain much unavoidable repetition. 3d. A book of, say, four hundred and fifty pages, containing the substance of the four volumes of the Narrative, and carrying on the history to the date of the decease of the founder of the institution, would meet the desire of a large class of readers. 4th. Several brief sketches of Mr. Muller’s career had issued from the press within a few days after the funeral; and one (written by Mr. F. Warne and published by W. F. Mack & Co., Bristol), a very accurate and truly appreciative sketch, had had a large circulation; but I was convinced by the letters that reached me that a more comprehensive memoir was called for, and would be produced, so I was led especially to pray for guidance that such a book might be entrusted to the author fitted by God to undertake it. While waiting for the answer to this definite petition, though greatly urged by publishers to proceed, I steadily declined to take any step until I had clearer light. Moreover, I was, personally, occupied during May and June in preparing the Annual Report of "The Scriptural Knowledge Institution," and could not give proper attention to the other matter. Just then I learned from Dr. Arthur T. Pierson, of Brooklyn, N. Y., that he had been led to undertake the production of a memoir of Mr. Muller for American readers, and requesting my aid by furnishing him with some materials needed for the work. Having complied with this request I was favoured by Dr. Pierson with a syllabus of the method and contents of his intended work. The more I thought upon the subject the more satisfied I became that no one could be found more fitted to undertake the work which had been called for on this side of the Atlantic also than this my well-known and beloved friend. He had had exceptional opportunities twenty years ago in the United States, and in later years when visiting Great Britain, for becoming intimately acquainted with Mr. Muller, with the principles on which the Orphanage and other branches of "The Scriptural Knowledge Institution" were carried on, and with many details of their working. I knew that Dr. Pierson most thoroughly sympathized with these principles as being according to the mind of God revealed in His word; and that he could, therefore, present not merely the history of the external facts and results of Mr. Muller’s life and labours, but could and would, by God’s help, unfold, with the ardour and force of conviction, the secret springs of that life and of those labours. I therefore intimated to my dear friend that, provided he would allow me to read the manuscript and have thus the opportunity of making any suggestions that I felt necessary, I would, as my beloved father-in-law’s executor and representative, gladly endorse his work as the authorized memoir for British as well as American readers. To this Dr. Pierson readily assented; and now, after carefully going through the whole, I confidently recommend the book to esteemed readers on both sides of the Atlantic, with the earnest prayer that the result, in relation to the subject of this memoir, may be identical with that produced by the account of the Apostle Paul’s "manner of life" upon the churches of Judea which were in Christ (Galatians 1:24), viz., "They glorified GOD" in him. JAMES WRIGHT. 13 CHARLOTTE STREET, PARK STREET, BRISTOL, ENG., March, 1899. ======================================================================== CHAPTER 4: 01.00.5. A PREFATORY WORD ======================================================================== A Prefatory Word DR. OLIVER W. HOLMES wittily said that an autobiography is what every biography ought to be. The four volumes of "The Narrative of the Lord’s Dealings with George Muller," already issued from the press and written by his own hand, with a fifth volume covering his missionary tours, and prepared by his wife, supplemented by the Annual Reports since published, constitute essentially an autobiography--Mr. Muller’s own life-story, stamped with his own peculiar individuality, and singularly and minutely complete. To those who wish the simple journal of his life with the details of his history, these printed documents make any other sketch of him from other hands so far unnecessary. There are, however, two considerations which have mainly prompted the preparation of this brief memoir: first, that the facts of this remarkable life might be set forth not so much with reference to the chronological order of their occurrence, as events, as for the sake of the lessons in living which they furnish, illustrating and enforcing grand spiritual principles and precepts: and secondly, because no man so humble as he would ever write of himself what, after his departure, another might properly write of him that others might glorify God in him. No one could have undertaken this work of writing Mr. Muller’s life-story without being deeply impressed with the opportunity thus afforded for impressing the most vital truths that concern holy living and holy serving; nor could any one have completed such a work without feeling overawed by the argument which this narrative furnishes for a present, living, prayer-hearing God, and for a possible and practical daily walk with Him and work with Him. It has been a great help in the preparation of this book that the writer has had such frequent converse with Mr. James Wright, who was so long Mr. Muller’s associate and knew him so intimately. So prominent was the word of God as a power in Mr. Muller’s life that, in an appendix, we have given peculiar emphasis to the great leading texts of Scripture which inspired and guided his faith and conduct, and, so far as possible, in the order in which such texts became practically influential in his life; and so many wise and invaluable counsels are to be found scattered throughout his journal that some of the most striking and helpful have been selected, which may also be found in the appendix. This volume has, like the life it sketches, but one aim. It is simply and solely meant to extend, emphasize, and perpetuate George Muller’s witness to a prayer-hearing God; to present, as plainly, forcibly, and briefly as is practicable, the outlines of a human history, and an experience of the Lord’s leadings and dealings, which furnish a sufficient answer to the question: WHERE IS THE LORD GOD OF ELIJAH? ======================================================================== CHAPTER 5: 01.00.6. TABLE OF CONTENTS ======================================================================== Table of Contents INTRODUCTION BY MR. JAMES WRIGHT ........ A PREFATORY WORD ..... CHAPTER I. FROM HIS BIRTH TO HIS NEW BIRTH ......... CHAPTER II. THE NEW BIRTH AND THE NEW LIFE ...... CHAPTER III. MAKING READY THE CHOSEN VESSEL ...... CHAPTER IV. NEW STEPS AND STAGES OF PREPARATION .... CHAPTER V. THE PULPIT AND THE PASTORATE .......... CHAPTER VI. "THE NARRATIVE OF THE LORD’S DEALINGS" ...... CHAPTER VII. LED OF GOD INTO A NEW SPHERE ........ CHAPTER VIII. A TREE OF GOD’S OWN PLANTING ........ CHAPTER IX. THE GROWTH OF GOD’S OWN PLANT ........ CHAPTER X. THE WORD OF GOD AND PRAYER ..... CHAPTER XI. TRIALS OF FAITH AND HELPERS TO FAITH ....... CHAPTER XII. NEW LESSONS IN GOD’S SCHOOL OF PRAYER ...... CHAPTER XIII. FOLLOWING THE PILLAR OF CLOUD AND FIRE ...... CHAPTER XIV. GOD’S BUILDING: THE NEW ORPHAN HOUSES ..... CHAPTER XV. THE MANIFOLD GRACE OF GOD ........... CHAPTER XVI. THE SHADOW OF A GREAT SORROW ..... CHAPTER XVII. THE PERIOD OF WORLD-WIDE WITNESS ........ CHAPTER XVIII. FAITH AND PATIENCE IN SERVING .......... CHAPTER XIX. AT EVENING-TIME-LIGHT ............. CHAPTER XX. THE SUMMARY OF THE LIFE-WORK ...... CHAPTER XXI. CHURCH LIFE AND GROWTH ... CHAPTER XXII. A GLANCE AT THE GIFTS AND THE GIVERS ... CHAPTER XXIII. GOD’S WITNESS TO THE WORK ........ CHAPTER XXIV. LAST LOOKS, BACKWARD AND FORWARD .... APPENDIX. A. SCRIPTURE TEXTS THAT MOULDED GEORGE MULLER .... B. APPREHENSION OF TRUTH ............ C. SEPARATION FROM THE LONDON SOCIETY, ETC. .... D. THE SCRIPTURAL KNOWLEDGE INSTITUTION FOR HOME AND ABROAD .... E. REASONS WHICH LED MR. MULLER TO ESTABLISH AN ORPHAN HOUSE .... F. ARGUMENTS IN PRAYER FOR THE ORPHAN WORK .... G. THE PURCHASE OF A SITE, ETC. ......... H. GOD’S FAITHFULNESS IN PROVIDING ........ K. FURTHER RECOLLECTIONS OF MR. MULLER ..... L. CHURCH FELLOWSHIP, BAPTISM, ETC. ........ M. CHURCH CONDUCT ............... N. THE WISE SAYINGS OF GEORGE MULLER ... ======================================================================== CHAPTER 6: 01.01. CHAPTER I FROM HIS BIRTH TO HIS NEW BIRTH ======================================================================== CHAPTER I FROM HIS BIRTH TO HIS NEW BIRTH A HUMAN life, filled with the presence and power of God, is one of God’s choicest gifts to His church and to the world. Things which are unseen and eternal seem, to the carnal man, distant and indistinct, while what is seen and temporal is vivid and real. Practically, any object in nature that can be seen or felt is thus more real and actual to most men than the Living God. Every man who walks with God, and finds Him a present Help in every time of need; who puts His promises to the practical proof and verifies them in actual experience; every believer who with the key of faith unlocks God’s mysteries, and with the key of prayer unlocks God’s treasuries, thus furnishes to the race a demonstration and an illustration of the fact that "He is, and is a Rewarder of them that diligently seek Him." George Muller was such an argument and example incarnated in human flesh. Here was a man of like passions as we are and tempted in all points like as we are, but who believed God and was established by believing; who prayed earnestly that he might live a life and do a work which should be a convincing proof that God hears prayer and that it is safe to trust Him at all times; and who has furnished just such a witness as he desired. Like Enoch, he truly walked with God, and had abundant testimony borne to him that he pleased God. And when, on the tenth day of March, 1898, it was told us of George Muller that "he was not," we knew that "God had taken him": it seemed more like a translation than like death. To those who are familiar with his long life-story, and, most of all, to those who intimately knew him and felt the power of personal contact with him, he was one of God’s ripest saints and himself a living proof that a life of faith is possible; that God may be known, communed with, found, and may become a conscious companion in the daily life. George Muller proved for himself and for all others who will receive his witness that, to those who are willing to take God at His word and to yield self to His will, He is "the same yesterday and to-day and forever": that the days of divine intervention and deliverance are past only to those with whom the days of faith and obedience are past--in a word, that believing prayer works still the wonders which our fathers told of in the days of old. The life of this man may best be studied, perhaps, by dividing it into certain marked periods, into which it naturally falls, when we look at those leading events and experiences which are like punctuation-marks or paragraph divisions,--as, for example: 1. From his birth to his new birth or conversion: 1805-1825. 2. From his conversion to full entrance on his life-work: 1825-35. 3. From this point to the period of his mission tours: 1835-75. 4. From the beginning to the close of these tours: 1875-92. 5. From the close of his tours to his death: 1892-98. Thus the first period would cover twenty years; the second, ten; the third, forty; the fourth, seventeen; and the last, six. However thus unequal in length, each forms a sort of epoch, marked by certain conspicuous and characteristic features which serve to distinguish it and make its lessons peculiarly important and memorable. For example, the first period is that of the lost days of sin, in which the great lesson taught is the bitterness and worthlessness of a disobedient life. In the second period may be traced the remarkable steps of preparation for the great work of his life. The third period embraces the actual working out of the divine mission committed to him. Then for seventeen or eighteen years we find him bearing in all parts of the earth his world-wide witness to God; and the last six years were used of God in mellowing and maturing his Christian character. During these years he was left in peculiar loneliness, yet this only made him lean more on the divine companionship, and it was noticeable with those who were brought into most intimate contact with him that he was more than ever before heavenly-minded, and the beauty of the Lord his God was upon him. The first period may be passed rapidly by, for it covers only the wasted years of a sinful and profligate youth and early manhood. It is of interest mainly as illustrating the sovereignty of that Grace which abounds even to the chief of sinners. Who can read the story of that score of years and yet talk of piety as the product of evolution? In his case, instead of evolution, there was rather a revolution, as marked and complete as ever was found, perhaps, in the annals of salvation. If Lord George Lyttelton could account for the conversion of Saul of Tarsus only by supernatural power, what would he have thought of George Muller’s transformation! Saul had in his favor a conscience, however misguided, and a morality, however pharisaic. George Muller was a flagrant sinner against common honesty and decency, and his whole early career was a revolt, not against God only, but against his own moral sense. If Saul was a hardened transgressor, how callous must have been George Muller! He was a native of Prussia, born at Kroppenstaedt, near Halberstadt, September 27, 1805. Less than five years later his parents removed to Heimersleben, some four miles off, where his father was made collector of the excise, again removing about eleven years later to Schoenebeck, near Magdeburg, where he had obtained another appointment. George Muller had no proper parental training. His father’s favoritism toward him was harmful both to himself and to his brother, as in the family of Jacob, tending to jealousy and estrangement. Money was put too freely into the hands of these boys, hoping that they might learn how to use it and save it; but the result was, rather, careless and vicious waste, for it became the source of many childish sins of indulgence. Worse still, when called upon to render any account of their stewardship, sins of lying and deception were used to cloak wasteful spending. Young George systematically deceived his father, either by false entries of what he had received, or by false statements of what he had spent or had on hand. When his tricks were found out, the punishment which followed led to no reformation, the only effect being more ingenious devices of trickery and fraud. Like the Spartan lad, George Muller reckoned it no fault to steal, but only to have his theft found out. His own brief account of his boyhood shows a very bad boy and he attempts no disguise. Before he was ten years old he was a habitual thief and an expert at cheating; even government funds, entrusted to his father, were not safe from his hands. Suspicion led to the laying of a snare into which he fell: a sum of money was carefully counted and put where he would find it and have a chance to steal it. He took it and hid it under his foot in his shoe, but, he being searched and the money being found, it became clear to whom the various sums previously missing might be traced. His father wished him educated for a clergyman, and before he was eleven he was sent to the cathedral classical school at Halberstadt to be fitted for the university. That such a lad should be deliberately set apart for such a sacred office and calling, by a father who knew his moral obliquities and offences, seems incredible--but, where a state church exists, the ministry of the Gospel is apt to be treated as a human profession rather than as a divine vocation, and so the standards of fitness often sink to the low secular level, and the main object in view becomes the so-called "living," which is, alas, too frequently independent of holy living. From this time the lad’s studies were mixed up with novel-reading and various vicious indulgences. Card-playing and even strong drink got hold of him. The night when his mother lay dying, her boy of fourteen was reeling through the streets, drunk; and even her death failed to arrest his wicked course or to arouse his sleeping conscience. And--as must always be the case when such solemn reminders make one no better--he only grew worse. When he came to the age for confirmation He had to attend the class for preparatory religious teaching; but this being to him a mere form, and met in a careless spirit, another false step was taken: sacred things were treated as common, and so conscience became the more callous. On the very eve of confirmation and of his first approach to the Lord’s Table he was guilty of gross sins; and on the day previous, when he met the clergyman for the customary "confession of sin," he planned and practised another shameless fraud, withholding from him eleven-twelfths of the confirmation fee entrusted to him by his father! In such frames of mind and with such habits of life George Muller, in the Easter season of 1820, was confirmed and became a communicant. Confirmed, indeed! but in sin, not only immoral and unregenerate, but so ignorant of the very rudiments of the Gospel of Christ that he could not have stated to an inquiring soul the simple terms of the plan of salvation. There was, it is true about such serious and sacred transactions, a vague solemnity which left a transient impression and led to shallow resolves to live a better life; but there was no real sense of sin or of repentance toward God, nor was there any dependence upon a higher strength: and, without these, efforts at self-amendment never prove of value or work lasting results. The story of this wicked boyhood presents but little variety, except that of sin and crime. It is one long tale of evil-doing and of the sorrow which it brings. Once, when his money was all recklessly wasted, hunger drove him to steal a bit of coarse bread from a soldier who was a fellow lodger; and looking back, long afterward, to that hour of extremity, he exclaimed, "What a bitter thing is the service of Satan, even in this world!" On his father’s removal to Schoenebeck in 1821 he asked to be sent to the cathedral school at Magdeburg, inwardly hoping thus to break away from his sinful snares and vicious companions, and, amid new scenes, find help in self-reform. He was not, therefore, without at least occasional aspirations after moral improvement; but again he made the common and fatal mistake of overlooking the Source of all true betterment. "God was not in all his thoughts." He found that to leave one place for another was not to leave his sin behind, for he took himself along. His father, with a strange fatuity, left him to superintend sundry alterations in his house at Heimersleben, arranging for him meanwhile to read classics with the resident clergyman, Rev. Dr. Nagel. Being thus for a time his own master, temptation opened wide doors before him. He was allowed to collect dues from his father’s debtors, and again he resorted to fraud, spending large sums of this money and concealing the fact that it had been paid. In November, 1821, he went to Magdeburg and to Brunswick, to which latter place he was drawn by his passion for a young Roman Catholic girl, whom he had met there soon after confirmation. In this absence from home he took one step after another in the path of wicked indulgence. First of all, by lying to his tutor he got his consent to his going; then came a week of sin at Magdeburg and a wasting of his father’s means at a costly hotel in Brunswick. His money being gone, he went to the house of an uncle until he was sent away; then, at another expensive hotel, he ran up bills until, payment being demanded, he had to leave his best clothes as a security, barely escaping arrest. Then, at Wolfenbuttel, he tried the same bold scheme again, until, having nothing for deposit, he ran off, but this time was caught and sent to jail. This boy of sixteen was already a liar and thief, swindler and drunkard, accomplished only in crime, a companion of convicted felons and himself in a felon’s cell. This cell, a few days later, a thief shared: and these two held converse as fellow thieves, relating their adventures to one another, and young Muller, that he might not be outdone, invented lying tales of villainy to make himself out the more famous fellow of the two! Ten or twelve days passed in this wretched fellowship, until disagreement led to a sullen silence between them. And so passed away twenty-four dark days, from December 18, 1821, until the 12th of January ensuing, during all of which George Muller was shut up in prison and during part of which he sought as a favour the company of a thief. His father learned of his disgrace and sent money to meet his hotel dues and other "costs" and pay for his return home. Yet such was his persistent wickedness that, going from a convict’s cell to confront his outraged but indulgent parent, he chose as his companion in travel an avowedly wicked man. He was severely chastised by his father and felt that he must make some effort to reinstate himself in his favour. He therefore studied hard and took pupils in arithmetic and German, French and Latin. This outward reform so pleased his father that he shortly forgot as well as forgave his evil-doing; but again it was only the outside of the cup and platter that was made clean: the secret heart was still desperately wicked and the whole life, as God saw it, was an abomination. George Muller now began to forge what he afterward called "a whole chain of lies." When his father would no longer consent to his staying at home, he left, ostensibly for Halle, the university town, to be examined, but really for Nordhausen to seek entrance into the gymnasium. He avoided Halle because he dreaded its severe discipline, and foresaw that restraint would be doubly irksome when constantly meeting young fellows of his acquaintance who, as students in the university, would have much more freedom than himself. On returning home he tried to conceal this fraud from his father; but just before he was to leave again for Nordhausen the truth became known, which made needful new links in that chain of lies to account for his systematic disobedience and deception. His father, though angry, permitted him to go to Nordhausen, where he remained from October, 1822, till Easter, 1825. During these two and a half years he studied classics, French, history, etc., living with the director of the gymnasium. His conduct so improved that he rose in favour and was pointed to as an example for the other lads, and permitted to accompany the master in his walks, to converse with him in Latin. At this time he was a hard student, rising at four A.M. the year through, and applying himself to his books till ten at night. Nevertheless, by his own confession, behind all this formal propriety there lay secret sin and utter alienation from God. His vices induced an illness which for thirteen weeks kept him in his room. He was not without a religious bent, which led to the reading of such books as Klopstock’s works, but he neither cared for God’s word, nor had he any compunction for trampling upon God’s law. In his library, now numbering about three hundred books, no Bible was found. Cicero and Horace, Moliere and Voltaire, he knew and valued, but of the Holy Scriptures he was grossly ignorant, and as indifferent to them as he was ignorant of them. Twice a year, according to prevailing custom, he went to the Lord’s Supper, like others who had passed the age of confirmation, and he could not at such seasons quite avoid religious impressions. When the consecrated bread and wine touched his lips he would sometimes take an oath to reform, and for a few days refrain from some open sins; but there was no spiritual life to act as a force within, and his vows were forgotten almost as soon as made. The old Satan was too strong for the young Muller, and, when the mighty passions of his evil nature were roused, his resolves and endeavours were as powerless to hold him as were the new cords which bound Samson, to restrain him, when he awoke from his slumber. It is hard to believe that this young man of twenty could lie without a blush and with the air of perfect candor. When dissipation dragged him into the mire of debt, and his allowance would not help him out, he resorted again to the most ingenious devices of falsehood. He pretended that the money wasted in riotous living had been stolen by violence, and, to carry out the deception he studied the part of an actor. Forcing the locks of his trunk and guitar-case, he ran into the director’s room half dressed and feigning fright, declaring that he was the victim of a robbery, and excited such pity that friends made up a purse to cover his supposed losses. Suspicion was, however, awakened that he had been playing a false part, and he never regained the master’s confidence; and though he had even then no sense of sin, shame at being detected in such meanness and hypocrisy made him shrink from ever again facing the director’s wife, who, in his long sickness, had nursed him like a mother. Such was the man who was not only admitted to honourable standing as a university student, but accepted as a candidate for holy orders, with permission to preach in the Lutheran establishment. This student of divinity knew nothing of God or salvation, and was ignorant even of the gospel plan of saving grace. He felt the need for a better life, but no godly motives swayed him. Reformation was a matter purely of expediency: to continue in profligacy would bring final exposure, and no parish would have him as a pastor. To get a valuable "cure" and a good "living" he must make attainments in divinity, pass a good examination, and have at least a decent reputation. Worldly policy urged him to apply himself on the one hand to his studies and on the other to self-reform. Again he met defeat, for he had never yet found the one source and secret of all strength. Scarce had he entered Halle before his resolves proved frail as a spider’s web, unable to restrain him from vicious indulgences. He refrained indeed from street brawls and duelling, because they would curtail his liberty, but he knew as yet no moral restraints. His money was soon spent, and he borrowed till he could find no one to lend, and then pawned his watch and clothes. He could not but be wretched, for it was plain to what a goal of poverty and misery, dishonour and disgrace, such paths lead. Policy loudly urged him to abandon his evil-doing, but piety had as yet no voice in his life. He went so far, however, as to choose for a friend a young man and former schoolmate, named Beta, whose quiet seriousness might, as he hoped, steady his own course. But he was leaning on a broken reed, for Beta was himself a backslider. Again he was taken ill. God made him to "possess the iniquities of his youth." After some weeks he was better, and once more his conduct took on the semblance of improvement. The true mainspring of all well-regulated lives was still lacking, and sin soon broke out in unholy indulgence. George Muller was an adept at the ingenuity of vice. What he had left he pawned to get money, and with Beta and two others went on a four days’ pleasure-drive, and then planned a longer tour in the Alps. Barriers were in the way, for both money and passports were lacking; but fertility of invention swept all such barriers away. Forged letters, purporting to be from their parents, brought passports for the party, and books, put in pawn, secured money. Forty-three days were spent in travel, mostly afoot; and during this tour George Muller, holding, like Judas, the common purse, proved, like him, a thief, for he managed to make his companions pay one third of his own expenses. The party were back in Halle before the end of September, and George Muller went home to spend the rest of his vacation. To account plausibly to his father for the use of his allowance a new chain of lies was readily devised. So soon and so sadly were all his good resolves again broken. When once more in Halle, he little knew that the time had come when he was to become a new man in Christ Jesus. He was to find God, and that discovery was to turn into a new channel the whole current of his life. The sin and misery of these twenty years would not have been reluctantly chronicled but to make the more clear that his conversion was a supernatural work, inexplicable without God. There was certainly nothing in himself to ’evolve’ such a result, nor was there anything in his ’environment.’ In that university town there were no natural forces that could bring about a revolution in character and conduct such as he experienced. Twelve hundred and sixty students were there gathered, and nine hundred of them were divinity students, yet even of the latter number, though all were permitted to preach, not one hundredth part, he says, actually "feared the Lord." Formalism displaced pure and undefiled religion, and with many of them immorality and infidelity were cloaked behind a profession of piety. Surely such a man, with such surroundings, could undergo no radical change of character and life without the intervention of some mighty power from without and from above! What this force was, and how it wrought upon him and in him, we are now to see. ======================================================================== CHAPTER 7: 01.02. CHAPTER II THE NEW BIRTH AND THE NEW LIFE ======================================================================== CHAPTER II THE NEW BIRTH AND THE NEW LIFE THE lost days of sin, now forever past, the days of heaven upon earth began to dawn, to grow brighter till the perfect day. We enter the second period of this life we are reviewing. After a score of years of evil-doing George Muller was converted to God, and the radical nature of the change strikingly proves and displays the sovereignty of Almighty Grace. He had been kept amid scenes of outrageous and flagrant sin, and brought through many perils, as well as two serious illnesses, because divine purposes of mercy were to be fulfilled in him. No other explanation can adequately account for the facts. Let those who would explain such a conversion without taking God into account remember that it was at a time when this young sinner was as careless as ever; when he had not for years read the Bible or had a copy of it in his possession; when he had seldom gone to a service of worship, and had never yet even heard one gospel sermon; when he had never been told by any believer what it is to believe on the Lord Jesus Christ and to live by God’s help and according to His Word; when, in fact, he had no conception of the first principles of the doctrine of Christ, and knew not the real nature of a holy life, but thought all others to be as himself, except in the degree of depravity and iniquity. This young man had thus grown to manhood without having learned that rudimental truth that sinners and saints differ not in degree but in kind; that if any man be in Christ, he is a new creation; yet the hard heart of such a man, at such a time and in such conditions, was so wrought upon by the Holy Spirit that he suddenly found entrance into a new sphere of life, with new adaptations to its new atmosphere. The divine Hand in this history is doubly plain when, as we now look back, we see that this was also the period of preparation for his life-work--a preparation the more mysterious because he had as yet no conception or forecast of that work. During the next ten years we shall watch the divine Potter, to Whom George Muller was a chosen vessel for service, moulding and fitting the vessel for His use. Every step is one of preparation, but can be understood only in the light which that future casts backward over the unique ministry to the church and the world, to which this new convert was all unconsciously separated by God and was to become so peculiarly consecrated. One Saturday afternoon about the middle of November, 1825, Beta said to Muller, as they were returning from a walk, that he was going that evening to a meeting at a believer’s house, where he was wont to go on Saturdays, and where a few friends met to sing, to pray, and to read the word of God and a printed sermon. Such a programme held out nothing fitted to draw a man of the world who sought his daily gratifications at the card-table and in the wine-cup, the dance and the drama, and whose companionships were found in dissipated young fellows; and yet George Muller felt at once a wish to go to this meeting, though he could not have told why. There was no doubt a conscious void within him never yet filled, and some instinctive inner voice whispered that he might there find food for his soul-hunger--a satisfying something after which he had all his life been unconsciously and blindly groping. He expressed the desire to go, which his friend hesitated to encourage lest such a gay and reckless devotee of vicious pleasures might feel ill at ease in such an assembly. However, he called for young Muller and took him to the meeting. During his wanderings as a backslider, Beta had both joined and aided George Muller in his evil courses, but, on coming back from the Swiss tour, his sense of sin had so revived as to constrain him to make a full confession to his father; and, through a Christian friend, one Dr. Richter, a former student at Halle, he had been made acquainted with the Mr. Wagner at whose dwelling the meetings were held. The two young men therefore went together, and the former backslider was used of God to "convert a sinner from the error of his way and save a soul from death and hide a multitude of sins." That Saturday evening was the turning-point in George Muller’s history and destiny. He found himself in strange company, amid novel surroundings, and breathing a new atmosphere. His awkwardness made him feel so uncertain of his welcome that he made some apology for being there. But he never forgot brother Wagner’s gracious answer: "Come as often as you please! House and heart are open to you." He little knew then what he afterward learned from blessed experience, what joy fills and thrills the hearts of praying saints when an evil-doer turns his feet, however timidly, toward a place of prayer! All present sat down and sang a hymn. Then a brother--who afterward went to Africa under the London Missionary Society--fell on his knees and prayed for God’s blessing on the meeting. That kneeling before God in prayer made upon Muller an impression never lost. He was in his twenty-first year, and yet he had never before seen any one on his knees praying, and of course had never himself knelt before God,--the Prussian habit being to stand in public prayer. A chapter was read from the word of God, and--all meetings where the Scriptures were expounded, unless by an ordained clergyman, being under the ban as irregular--a printed sermon was read. When, after another hymn, the master of the house prayed, George Muller was inwardly saying: "I am much more learned than this illiterate man, but I could not pray as well as he." Strange to say, a new joy was already springing up in his soul for which he could have given as little explanation as for his unaccountable desire to go to that meeting. But so it was; and on the way home he could not forbear saying to Beta: "All we saw on our journey to Switzerland, and all our former pleasures, are as nothing compared to this evening." Whether or not, on reaching his own room, he himself knelt to pray he could not recall, but he never forgot that a new and strange peace and rest somehow found him as he lay in bed that night. Was it God’s wings that folded over him, after all his vain flight away from the true nest where the divine Eagle flutters over His young? How sovereign are God’s ways of working! In such a sinner as Muller, theologians would have demanded a great ’law work’ as the necessary doorway to a new life. Yet there was at this time as little deep conviction of guilt and condemnation as there was deep knowledge of God and of divine things, and perhaps it was because there was so little of the latter that there was so little of the former. Our rigid theories of conversion all fail in view of such facts. We have heard of a little child who so simply trusted Christ for salvation that she could give no account of any ’law work.’ And as one of the old examiners, who thought there could be no genuine conversion without a period of deep conviction, asked her, "But, my dear, how about the Slough of Despond?" she dropped a courtesy and said, "Please, sir, I didn’t come that way!" George Muller’s eyes were but half opened, as though he saw men as trees walking; but Christ had touched those eyes, He knew little of the great Healer, but somehow he had touched the hem of His garment of grace, and virtue came out of Him who wears that seamless robe, and who responds even to the faintest contact of the soul that is groping after salvation. And so we meet here another proof of the infinite variety of God’s working which, like the fact of that working, is so wonderful. That Saturday evening in November, 1825, was to this young student of Halle the parting of the ways. He had tasted that the Lord is gracious, though he himself could not account for the new relish for divine things which made it seem too long to wait a week for another meal; so that thrice before the Saturday following he sought the house of brother Wagner, there, with the help of brethren, to search the Scriptures. We should lose one of the main lessons of this life-story by passing too hastily over such an event as this conversion and the exact manner of it, for here is to be found the first great step in God’s preparation of the workman for his work. Nothing is more wonderful in history than the unmistakable signs and proofs of preadaptation. Our life-occurrences are not disjecta membra--scattered, disconnected, and accidental fragments. In God’s book all these events were written beforehand, when as yet there was nothing in existence but the plan in God’s mind--to be fashioned in continuance in actual history--as is perhaps suggested in Psalms 139:16 (margin). We see stones and timbers brought to a building site--the stones from different quarries and the timbers from various shops--and different workmen have been busy upon them at times and places which forbade all conscious contact or cooperation. The conditions oppose all preconcerted action, and yet, without chipping or cutting, stone fits stone, and timber fits timber--tenons and mortises, and proportions and dimensions, all corresponding so that when the building is complete it is as perfectly proportioned and as accurately fitted as though it had been all prepared in one workshop and put together in advance as a test. In such circumstances no sane man would doubt that one presiding mind--one architect and master builder--had planned that structure, however many were the quarries and workshops and labourers. And so it is with this life-story we are writing. The materials to be built into one structure of service were from a thousand sources and moulded into form by many hands, but there was a mutual fitness and a common adaptation to the end in view which prove that He whose mind and plan span the ages had a supreme purpose to which all human agents were unconsciously tributary. The awe of this vision of God’s workmanship will grow upon us as we look beneath and behind the mere human occurrences to see the divine Hand shaping and building together all these seemingly disconnected events and experiences into one life-work. For example, what have we found to be the initial step and stage in George Muller’s spiritual history? In a little gathering of believers, where for the first time he saw a child of God pray on his knees, he found his first approach to a pardoning God. Let us observe: this man was henceforth to be singularly and peculiarly identified with simple scriptural assemblies of believers after the most primitive and apostolic pattern--meetings for prayer and praise, reading and expounding of the Word, such as doubtless were held at the house of Mary the mother of John Mark--assemblies mainly and primarily for believers, held wherever a place could be found, with no stress laid on consecrated buildings and with absolutely no secular or aesthetic attractions. Such assemblies were to be so linked with the whole life, work, and witness of George Muller as to be inseparable from his name, and it was in such an assembly that the night before he died he gave out his last hymn and offered his last prayer. Not only so, but prayer, on the knees, both in secret and in such companionship of believers, was henceforth to be the one great central secret of his holy living and holy serving. Upon this corner-stone of prayer all his life-work was to be built. Of Sir Henry Lawrence the native soldiers during the Lucknow mutiny were wont to say that, "when he looked twice up to heaven, once down to earth, and then stroked his beard, he knew what to do." And of George Muller it may well be said that he was to be, for more than seventy years, the man who conspicuously looked up to heaven to learn what he was to do. Prayer for direct divine guidance in every crisis, great or small, was to be the secret of his whole career. Is there any accident in the exact way in which he was first led to God, and in the precise character of the scenes which were thus stamped with such lasting interest and importance? The thought of a divine plan which is thus emphasized at this point we are to see singularly illustrated as we mark how stone after stone and timber after timber are brought to the building site, and all so mutually fitted that no sound of any human tool is to be heard while the life-work is in building. Of course a man that had been so profligate and prodigal must at least begin at conversion to live a changed life. Not that all at once the old sins were abandoned, for such total transformation demands deeper knowledge of the word and will of God than George Muller yet had. But within him a new separating and sanctifying Power was at work. There was a distaste for wicked joys and former companions; the frequenting of taverns entirely ceased, and a lying tongue felt new and strange bands about it. A watch was set at the door of the lips, and every word that went forth was liable to a challenge, so that old habits of untamed speech were arrested and corrected. At this time he was translating into German for the press a French novel, hoping to use the proceeds of his work for a visit to Paris, etc. At first the plan for the pleasure-trip was abandoned, then the question arose whether the work itself should not be. Whether his convictions were not clear or his moral courage not sufficient, he went on with the novel. It was finished, but never published. Providential hindrances prevented or delayed the sale and publication of the manuscript until clearer spiritual vision showed him that the whole matter was not of faith and was therefore sin, so that he would neither sell nor print the novel, but burned it--another significant step, for it was his first courageous act of self-denial in surrender to the voice of the Spirit--and another stone or timber was thus ready for the coming building. He now began in different directions a good fight against evil. Though as yet weak and often vanquished before temptation, he did not habitually ’continue in sin,’ nor offend against God without godly sorrow. Open sins became less frequent and secret sins less ensnaring. He read the word of God, prayed often, loved fellow disciples, sought church assemblies from right motives, and boldly took his stand on the side of his new Master, at the cost of reproach and ridicule from his fellow students. George Muller’s next marked step in his new path was the discovery of the preciousness of the word of God. At first he had a mere hint of the deep mines of wealth which he afterward explored. But his whole life-history so circles about certain great texts that whenever they come into this narrative they should appear in capitals to mark their prominence. And, of them all, that ’little gospel’ in John 3:16 is the first, for by it he found a full salvation: "GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY-BEGOTTEN SON, THAT WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE." From these words he got his first glimpse of the philosophy of the plan of salvation--why and how the Lord Jesus Christ bore our sins in His own body on the tree as our vicarious Substitute and suffering Surety, and how His sufferings in Gethsemane and Golgotha made it forever needless that the penitent believing sinner should bear his own iniquity and die for it. Truly to grasp this fact is the beginning of a true and saving faith--what the Spirit calls "laying hold." He who believes and knows that God so loved him first, finds himself loving God in return, and faith works by love to purify the heart, transform the life, and overcome the world. It was so with George Muller. He found in the word of God one great fact: the love of God in Christ. Upon that fact faith, not feeling, laid hold; and then the feeling came naturally without being waited for or sought after. The love of God in Christ constrained him to a love--infinitely unworthy, indeed, of that to which it responded, yet supplying a new impulse unknown before. What all his father’s injunctions, chastisements, entreaties, with all the urgent dictates of his own conscience, motives of expediency, and repeated resolves of amendment, utterly failed to effect, the love of God both impelled and enabled him to do--renounce a life of sinful self-indulgence. Thus early he learned that double truth, which he afterwards passionately loved to teach others, that in the blood of God’s atoning Lamb is the Fountain of both forgiveness and cleansing. Whether we seek pardon for sin or power over sin, the sole source and secret are in Christ’s work for us. The new year 1826 was indeed a new year to this newborn soul. He now began to read missionary journals, which kindled a new flame in his heart. He felt a yearning--not very intelligent as yet--to be himself a messenger to the nations, and frequent praying deepened and confirmed the impression. As his knowledge of the world-field enlarged, new facts as to the destitution and the desolation of heathen peoples became as fuel to feed this flame of the mission spirit. A carnal attachment, however, for a time almost quenched this fire of God within. He was drawn to a young woman of like age, a professed believer, whom he had met at the Saturday-evening meetings; but he had reason to think that her parents would not give her up to a missionary life, and he began, half-unconsciously, to weigh in the balance his yearning for service over against his passion for a fellow creature. Inclination, alas, outweighed duty. Prayer lost its power and for the time was almost discontinued, with corresponding decline in joy. His heart was turned from the foreign field, and in fact from all self-denying service. Six weeks passed in this state of spiritual declension, when God took a strange way to reclaim the backslider. A young brother, Hermann Ball, wealthy, cultured, with every promising prospect for this world to attract him, made a great self-sacrifice. He chose Poland as a field, and work among the Jews as his mission, refusing to stay at home to rest in the soft nest of self-indulgent and luxurious ease. This choice made on young Muller a deep impression. He was compelled to contrast with it his own course. For the sake of a passionate love for a young woman he had given up the work to which he felt drawn of God, and had become both joyless and prayerless: another young man, with far more to draw him worldward, had, for the sake of a self-denying service among despised Polish Jews, resigned all the pleasures and treasures of the world. Hermann Ball was acting and choosing as Moses did in the crisis of his history, while he, George Muller, was acting and choosing more like that profane person Esau, when for one morsel of meat he bartered his birthright. The result was a new renunciation--he gave up the girl he loved, and forsook a connection which had been formed without faith and prayer and had proved a source of alienation from God. Here we mark another new and significant step in preparation for his life-work--a decided step forward, which became a pattern for his after-life. For the second time a decision for God had cost him marked self-denial. Before, he had burned his novel; now, on the same altar, he gave up to the consuming fire a human passion which had over him an unhallowed influence. According to the measure of his light thus far, George Muller was fully, unreservedly given up to God, and therefore walking in the light. He did not have to wait long for the recompense of the reward, for the smile of God repaid him for the loss of a human love, and the peace of God was his because the God of peace was with him. Every new spring of inward joy demands a channel for outflow, and so he felt impelled to bear witness. He wrote to his father and brother of his own happy experience, begging them to seek and find a like rest in God, thinking that they had but to know the path that leads to such joy to be equally eager to enter it. But an angry response was all the reply that his letter evoked. About the same time the famous Dr. Tholuck took the chair of professor of divinity at Halle, and the advent of such a godly man to the faculty drew pious students from other schools of learning, and so enlarged George Mullers circle of fellow believers, who helped him much through grace. Of course the missionary spirit revived, and with such increased fervor, that he sought his father’s permission to connect himself with some missionary institution in Germany. His father was not only much displeased, but greatly disappointed, and dealt in reproaches very hard to bear. He reminded George of all the money he had spent on his education in the expectation that he would repay him by getting such a ’living’ as would insure to the parent a comfortable home and support for his old age; and in a fit of rage he exclaimed that he would no longer look on him as a son. Then, seeing that son unmoved in his quiet steadfastness, he changed tone, and from threats turned to tears of entreaty that were much harder to resist than reproaches. The result of the interview was a third significant step in preparation for his son’s life’s mission. His resolve was unbroken to follow the Lord’s leading at any cost, but he now clearly saw that he could be independent of man only by being more entirely dependent on God, and that henceforth he should take no more money from his father. To receive such support implied obedience to his wishes, for it seemed plainly wrong to look to him for the cost of his training when he had no prospect nor intention of meeting his known expectations. If he was to live on his father’s money, he was under a tacit obligation to carry out his plans and seek a good living as a clergyman at home. Thus early in life George Muller learned the valuable lesson that one must preserve his independence if he would not endanger his integrity. God was leading His servant in his youth to cast himself upon Him for temporal supplies. This step was not taken without cost, for the two years yet to be spent at the university would require more outlay than during any time previous. But thus early also did he find God a faithful Provider and Friend in need. Shortly after, certain American gentlemen, three of whom were college professors,* being in Halle and wishing instruction in German, were by Dr. Tholuck recommended to employ George Muller as tutor; and the pay was so ample for the lessons taught them and the lectures written out for them, that all wants were more than met. Thus also in his early life was written large in the chambers of his memory another golden text from the word of God: "O FEAR THE LORD, YE HIS SAINTS! FOR THERE IS NO WANT TO THEM THAT FEAR HIM." (Psalms 34:9.) * One of them, the Rev. Charles Hodge, afterward so well known as professor at Princeton Theological Seminary, etc. ======================================================================== CHAPTER 8: 01.03. CHAPTER III MAKING READY THE CHOSEN VESSEL ======================================================================== CHAPTER III MAKING READY THE CHOSEN VESSEL THE workman of God needs to wait on Him to know the work he is to do and the sphere where he is to serve Him. Mature disciples at Halle advised George Muller for the time thus quietly to wait for divine guidance, and meanwhile to take no further steps toward the mission field. He felt unable, however, to dismiss the question, and was so impatient to settle it that he made the common blunder of attempting to come to a decision in a carnal way. He resorted to the lot, and not only so, but to the lot as cast in the lap of the lottery! In other words, he first drew a lot in private, and then bought a ticket in a royal lottery, expecting his steps to be guided in a matter so solemn as the choice of a field for the service of God, by the turn of the ’wheel of fortune’! Should his ticket draw a prize he would go; if not, stay at home. Having drawn a small sum, he accordingly accepted this as a ’sign,’ and at once applied to the Berlin Missionary Society, but was not accepted because his application was not accompanied with his father’s consent. Thus a higher Hand had disposed while man proposed. God kept out of the mission field, at this juncture, one so utterly unfit for His work that he had not even learned that primary lesson that he who would work with God must first wait on Him and wait for Him, and that all undue haste in such a matter is worse than waste. He who kept Moses waiting forty years before He sent him to lead out captive Israel, who withdrew Saul of Tarsus three years into Arabia before he sent him as an apostle to the nations, and who left even His own Son thirty years in obscurity before His manifestation as Messiah--this God is in no hurry to put other servants at work. He says to all impatient souls: "My time is not yet full come, but your time is always ready." Only twice after this did George Muller ever resort to the lot: once at a literal parting of the ways when he was led by it to take the wrong fork of the road, and afterward in a far more important matter, but with a like result: in both cases he found he had been misled, and henceforth abandoned all such chance methods of determining the mind of God. He learned two lessons, which new dealings of God more and more deeply impressed: First, that the safe guide in every crisis is believing prayer in connection with the word of God. Secondly, that continued uncertainty as to one’s course is a reason for continued waiting. These lessons should not be lightly passed over, for they are too valuable. The flesh is impatient of all delay, both in decision and action; hence all carnal choices are immature and premature, and all carnal courses are mistaken and unspiritual. God is often moved to delay that we may be led to pray, and even the answers to prayer are deferred that the natural and carnal spirit may be kept in check and self-will may bow before the will of God. In a calm review of his course many years later George Muller saw that he "ran hastily to the lot" as a shorter way of settling a doubtful matter, and that, especially in the question of God’s call to the mission field, this was shockingly improper. He saw also how unfit he had been at that time for the work he sought: he should rather have asked himself how one so ignorant and so needing to be taught could think of teaching others! Though a child of God, he could not as yet have given a clear statement or explanation of the most elementary gospel truths. The one thing needful was therefore to have sought through much prayer and Bible study to get first of all a deeper knowledge and a deeper experience of divine things. Impatience to settle a matter so important was itself seen to be a positive disqualification for true service, revealing unfitness to endure hardship as a good soldier of Jesus Christ. There is a constant strain and drain on patient waiting which is a necessary feature of missionary trial and particularly the trial of deferred harvests. One who, at the outset, could not brook delay in making his first decision, and wait for God to make known His will in His own way and time, would not on the field have had long patience as a husbandman, waiting for the precious fruit of his toil, or have met with quietness of spirit the thousand perplexing problems of work among the heathen! Moreover the conviction grew that, could he have followed the lot, his choice would have been a life-mistake. His mind, at that time, was bent upon the East Indies as a field. Yet all subsequent events clearly showed that God’s choice for him was totally different. His repeated offers met as repeated refusals, and though on subsequent occasions he acted most deliberately and solemnly, no open door was found, but he was in every case kept from following out his honest purpose. Nor could the lot be justified as an indication of his ultimate call to the mission field, for the purpose of it was definite, namely, to ascertain, not whether at some period of his life he was to go forth, but whether at that time he was to go or stay. The whole after-life of George Muller proved that God had for him an entirely different plan, which He was not ready yet to reveal, and which His servant was not yet prepared to see or follow. If any man’s life ever was a plan of God, surely this life was; and the Lord’s distinct, emphatic leading, when made known, was not in this direction. He had purposed for George Muller a larger field than the Indies, and a wider witness than even the gospel message to heathen peoples. He was ’not suffered’ to go into ’Bithynia’ because ’Macedonia’ was waiting for his ministry. With increasing frequency, earnestness, and minuteness, was George Muller led to put before God, in prayer, all matters that lay upon his mind. This man was to be peculiarly an example to believers as an intercessor; and so God gave him from the outset a very simple, childlike disposition toward Himself. In many things he was in knowledge and in strength to outgrow childhood and become a man, for it marks immaturity when we err through ignorance and are overcome through weakness. But in faith and in the filial spirit, he always continued to be a little child. Mr. J. Hudson Taylor well reminds us that while in nature the normal order of growth is from childhood to manhood and so to maturity, in grace the true development is perpetually backward toward the cradle: we must become and continue as little children, not losing, but rather gaining, childlikeness of spirit. The disciple’s maturest manhood is only the perfection of his childhood. George Muller was never so really, truly, fully a little child in all his relations to his Father, as when in the ninety-third year of his age. Being thus providentially kept from the Indies, he began definite work at home, though yet having little real knowledge of the divine art of coworking with God. He spoke to others of their soul’s welfare, and wrote to former companions in sin, and circulated tracts and missionary papers. Nor were his labours without encouragement, though sometimes his methods were awkward or even grotesque, as when, speaking to a beggar in the fields about his need of salvation, he tried to overcome apathetic indifference by speaking louder and louder, as though, mere bawling in his ears would subdue the hardness of his heart! In 1826 he first attempted to preach. An unconverted schoolmaster some six miles from Halle he was the means of turning to the Lord; and this schoolmaster asked him to come and help an aged, infirm clergyman in the parish. Being a student of divinity he was at liberty to preach, but conscious ignorance had hitherto restrained him. He thought, however, that by committing some other man’s sermon to memory he might profit the hearers, and so he undertook it. It was slavish work to prepare, for it took most of a week to memorize the sermon, and it was joyless work to deliver it, for there was none of the living power that attends a man’s God-given message and witness. His conscience was not yet enlightened enough to see that he was acting a false part in preaching another’s sermon as his own; nor had he the spiritual insight to perceive that it is not God’s way to set up a man to preach who knows not enough of either His word or the life of the Spirit within him, to prepare his own discourse. How few even among preachers feel preaching to be a divine vocation and not a mere human profession; that a ministry of the truth implies the witness of experience, and that to preach another man’s sermon is, at the best, unnatural walking on stilts! George Muller ’got through’ his painful effort of August 27, 1826, reciting this memoriter sermon at eight A.M. in the chapel of ease, and three hours later in the parish church. Being asked to preach again in the afternoon, but having no second sermon committed to memory, he had to keep silent, or depend on the Lord for help. He thought he could at least read the fifth chapter of Matthew, and simply expound it. But he had no sooner begun the first beatitude than he felt himself greatly assisted. Not only were his lips opened, but the Scriptures were opened too, his own soul expanded, and a peace and power, wholly unknown to his tame, mechanical repetitions of the morning, accompanied the simpler expositions of the afternoon, with this added advantage, that he talked on a level with the people and not over their heads, his colloquial, earnest speech riveting their attention. Going back to Halle, he said to himself, ’This is the true way to preach,’ albeit he felt misgivings lest such a simple style of exposition might not suit so well a cultured refined city congregation. He had yet to learn how the enticing words of man’s wisdom make the cross of Christ of none effect, and how the very simplicity that makes preaching intelligible to the illiterate makes sure that the most cultivated will also understand it, whereas the reverse is not true. Here was another very important step in his preparation for subsequent service. He was to rank throughout life among the simplest and most scriptural of preachers. This first trial of pulpit-work led to frequent sermons, and in proportion as his speech was in the simplicity that is in Christ did he find joy in his work and a harvest from it. The committed sermon of some great preacher might draw forth human praise, but it was the simple witness of the Word, and of the believer to the Word, that had praise of God. His preaching was not then much owned of God in fruit. Doubtless the Lord saw that he was not ready for reaping, and scarcely for sowing: there was yet too little prayer in preparation and too little unction in delivery, and so his labours were comparatively barren of results. About this same time he took another step--perhaps the most significant thus far in its bearing on the precise form of work so closely linked with his name. For some two months he availed himself of the free lodgings furnished for poor divinity students in the famous Orphan Houses built by A. H. Francke. This saintly man, a professor of divinity at Halle, who had died a hundred years before (1727), had been led to found an orphanage in entire dependence upon God. Half unconsciously George Muller’s whole life-work at Bristol found both its suggestion and pattern in Francke’s orphanage at Halle. The very building where this young student lodged was to him an object lesson--a visible, veritable, tangible proof that the Living God hears prayer, and can, in answer to prayer alone, build a house for orphan children. That lesson was never lost, and George Muller fell into the apostolic succession of such holy labour! He often records how much his own faith-work was indebted to that example of simple trust in prayer exhibited by Francke. Seven years later he read his life, and was thereby still more prompted to follow him as he followed Christ. George Muller’s spiritual life in these early days was strangely chequered. For instance, he who, as a Lutheran divinity student, was essaying to preach, hung up in his room a framed crucifix, hoping thereby to keep in mind the sufferings of Christ and so less frequently fall into sin. Such helps, however, availed him little, for while he rested upon such artificial props, it seemed as though he sinned the oftener. He was at this time overworking, writing sometimes fourteen hours a day, and this induced nervous depression, which exposed him to various temptations. He ventured into a confectioner’s shop where wine and beer were sold, and then suffered reproaches of conscience for conduct so unbecoming a believer; and he found himself indulging ungracious and ungrateful thoughts of God, who, instead of visiting him with deserved chastisement, multiplied His tender mercies. He wrote to a rich, liberal and titled lady, asking a loan, and received the exact sum asked for, with a letter, not from her, but from another into whose hands his letter had fallen by "a peculiar providence," and who signed it as "An adoring worshipper of the Saviour Jesus Christ." While led to send the money asked for, the writer added wise words of caution and counsel--words so fitted to George Muller’s exact need that he saw plainly the higher Hand that had guided the anonymous writer. In that letter he was urged to "seek by watching and prayer to be delivered from all vanity and self-complacency," to make it his "chief aim to be more and more humble, faithful, and quiet," and not to be of those who "say ’Lord, Lord,’ but have Him not deeply in their hearts." He was also reminded that "Christianity consists not in words but in power, and that there must be life in us." He was deeply moved by this message from God through an unknown party, and the more as it had come, with its enclosure, at the time when he was not only guilty of conduct unbecoming a disciple, but indulging hard thoughts of his heavenly Father. He went out to walk alone, and was so deeply wrought on by God’s goodness and his own ingratitude that he knelt behind a hedge, and, though in snow a foot deep, he forgot himself for a half-hour in praise, prayer, and self-surrender. Yet so deceitful is the human heart that a few weeks later he was in such a backslidden state that, for a time, he was again both careless and prayerless, and one day sought to drown the voice of conscience in the wine-cup. The merciful Father gave not up his child to folly and sin. He who once could have gone to great lengths in dissipation now found a few glasses of wine more than enough; his relish for such pleasures was gone, and so was the power to silence the still small voice of conscience and of the Spirit of God. Such vacillations in Christian experience were due in part to the lack of holy associations and devout companionships. Every disciple needs help in holy living, and this young believer yearned for that spiritual uplift afforded by sympathetic fellow believers. In vacation times he had found at Gnadau, the Moravian settlement some three miles from his father’s residence, such soul refreshment, but Halle itself supplied little help. He went often to church, but seldom heard the Gospel, and in that town of over 30,000, with all its ministers, he found not one enlightened clergyman. When, therefore, he could hear such a preacher as Dr. Tholuck, he would walk ten or fifteen miles to enjoy such a privilege. The meetings continued at Mr. Wagner’s house; and on the Lord’s day evenings some six or more believing students were wont to gather, and both these assemblies were means of grace. From Easter, 1827, so long as he remained in Halle, this latter meeting was held in his own room, and must rank alongside those little gatherings of the "Holy Club" in Lincoln College, Oxford, which a hundred years before had shaped the Wesleys and Whitefield for their great careers. Before George Muller left Halle the attendance at this weekly meeting in his room had grown to twenty. These assemblies were throughout very simple and primitive. In addition to prayer, singing, and reading of God’s word, one or more brethren exhorted or read extracts from devout books. Here young Muller freely opened his heart to others, and through their counsels and prayers was delivered from many snares. One lesson, yet to be learned, was that the one fountain of all wisdom and strength is the Holy Scriptures. Many disciples practically prefer religious books to the Book of God. He had indeed found much of the reading with which too many professed believers occupy their minds to be but worthless chaff--such as French and German novels; but as yet he had not formed the habit of reading the word of God daily and systematically as in later life, almost to the exclusion of other books. In his ninety-second year, he said to the writer, that for every page of any other reading he was sure he read ten of the Bible. But, up to that November day in 1825 when he first met a praying band of disciples, he had never to his recollection read one chapter in the Book of books; and for the first four years of his new life he gave to the works of uninspired men practical preference over the Living Oracles. After a true relish for the Scriptures had been created, he could not understand how he could ever have treated God’s Book with such neglect. It seemed obvious that God’s having condescended to become an Author, inspiring holy men to write the Scriptures, He would in them impart the most vital truths; His message would cover all matters which concern man’s welfare, and therefore, under the double impulse of duty and delight, we should instinctively and habitually turn to the Bible. Moreover, as he read and studied this Book of God, he felt himself admitted to more and more intimate acquaintance with the Author. During the last twenty years of his life he read it carefully through, four or five times annually, with a growing sense of his own rapid increase in the knowledge of God thereby. Such motives for Bible study it is strange that any true believer should overlook. Ruskin, in writing "Of the King’s Treasuries," refers to the universal ambition for ’advancement in life,’ which means ’getting into good society.’ How many obstacles one finds in securing an introduction to the great and good of this world, and even then in getting access to them, in securing an audience with the kings and queens of human society! Yet there is open to us a society of people of the very first rank who will meet us and converse with us so long as we like, whatever our ignorance, poverty, or low estate--namely, the society of authors; and the key that unlocks their private audience-chamber is their books. So writes Ruskin, and all this is beautifully true; but how few, even among believers, appreciate the privilege of access to the great Author of the universe through His word! Poor and rich, high and low, ignorant and learned, young and old, all alike are welcomed to the audience-chamber of the King of kings. The most intimate knowledge of God is possible on one condition--that we search His Holy Scriptures, prayerfully and habitually, and translate what we there find, into obedience. Of him who thus meditates on God’s law day and night, who looks and continues looking into this perfect law of liberty, the promise is unique, and found in both Testaments: "Whatsoever he doeth shall prosper"; "that man shall be blessed in his deed." (Comp. Psalms 1:3; Joshua 1:8; James 1:25.) So soon as George Muller found this well-spring of delight and success, he drank habitually at this fountain of living waters. In later life he lamented that, owing to his early neglect of this source of divine wisdom and strength, he remained so long in spiritual infancy, with its ignorance and impotence. So long and so far as his growth in knowledge of God was thus arrested his growth in grace was likewise hindered. His close walk with God began at the point where he learned that such walk is always in the light of that inspired word which is divinely declared to be to the obedient soul "a lamp unto the feet and a light unto the path." He who would keep up intimate converse with the Lord must habitually find in the Scriptures the highway of such companionship. God’s aristocracy, His nobility, the princes of His realm, are not the wise, mighty, and high-born of earth, but often the poor, weak, despised of men, who abide in His presence and devoutly commune with Him through His inspired word. Blessed are they who have thus learned to use the key which gives free access, not only to the King’s Treasuries, but to the King Himself! ======================================================================== CHAPTER 9: 01.04. CHAPTER IV NEW STEPS AND STAGES OF PREPARATION ======================================================================== CHAPTER IV NEW STEPS AND STAGES OF PREPARATION PASSION for souls is a divine fire, and in the heart of George Muller that fire now began to burn more brightly, and demanded vent. In August, 1827, his mind was more definitely than before turned toward mission work. Hearing that the Continental Society of Britain sought a minister for Bucharest, he offered himself through Dr. Tholuck, who, in behalf of the Society, was on the lookout for a suitable candidate. To his great surprise his father gave consent, though Bucharest was more than a thousand miles distant and as truly missionary ground as any other field. After a short visit home he came back to Halle, his face steadfastly set toward his far-off field, and his heart seeking prayerful preparation for expected self-sacrifice and hardship. But God had other plans for His servant, and he never went to Bucharest. In October following, Hermann Ball, passing through Halle, and being at the little weekly meeting in Muller’s room, told him how failing health forbade his continuing his work among Polish Jews; and at once there sprang up in George Muller’s mind a strong desire to take his place. Such work doubly attracted him, because it would bring him into close contact with God’s chosen but erring people, Israel; and because it would afford opportunity to utilize those Hebrew studies which so engrossed him. At this very time, calling upon Dr. Tholuck, he was asked, to his surprise, whether he had ever felt a desire to labour among the Jews--Dr. Tholuck then acting as agent for the London Missionary Society for promoting missions among them. This question naturally fanned the flame of his already kindled desire; but, shortly after, Bucharest being the seat of the war then raging between the Russians and Turks, the project of sending a minister there was for the time abandoned. But a door seemed to open before him just as another shut behind him. The committee in London, learning that he was available as a missionary to the Jews, proposed his coming to that city for six months as a missionary student to prepare for the work. To enter thus on a sort of probation was trying to the flesh, but, as it seemed right that there should be opportunity for mutual acquaintance between committee and candidate, to insure harmonious cooperation, his mind was disposed to accede to the proposal. There was, however, a formidable obstacle. Prussian male subjects must commonly serve three years in the army, and classical students who have passed the university examinations, at least one year. George Muller, who had not served out even this shorter term, could not, without royal exemption, even get a passport out of the country. Application was made for such exemption, but it failed. Meanwhile he was taken ill, and after ten weeks suffered a relapse. While at Leipzig with an American professor with whom he went to the opera, he unwisely partook of some refreshments between the acts, which again brought on illness. He had broken a blood-vessel in the stomach, and he returned to Halle, never again to enter a theatre. Subsequently being asked to go to Berlin for a few weeks to teach German, he went, hoping at the Prussian capital to find access to the court through persons of rank and secure the desired exemption. But here again he failed. There now seemed no way of escaping a soldier’s term, and he submitted himself for examination, but was pronounced physically unfit for military duty. In God’s providence he fell into kind hands, and, being a second time examined and found unfit, he was thenceforth completely exempted for life from all service in the army. God’s lines of purpose mysteriously converged. The time had come; the Master spake and it was done: all things moved in one direction--to set His servant free from the service of his country, that, under the Captain of his salvation, he might endure hardness as a good soldier of Christ, without entanglement in the affairs of this life. Aside from this, his stay at the capital had not been unprofitable, for he had preached five times a week in the poorhouse and conversed on the Lord’s days with the convicts in the prison. In February, 1829, he left for London, on the way visiting his father at Heimersleben, where he had returned after retirement from office; and he reached the English metropolis March 19th. His liberty was much curtailed as a student in this new seminary, but, as no rule conflicted with his conscience, he submitted. He studied about twelve hours daily, giving attention mainly to Hebrew and cognate branches closely connected with his expected field. Sensible of the risk of that deadness of soul which often results from undue absorption in mental studies, he committed to memory much of the Hebrew Old Testament and pursued his tasks in a prayerful spirit, seeking God’s help in matters, however minute, connected with daily duty. Tempted to the continual use of his native tongue by living with his German countrymen, he made little progress in English, which he afterward regretted; and he was wont, therefore, to counsel those who propose to work among a foreign people, not only to live among them in order to learn their language, but to keep aloof as far as may be from their own countrymen, so as to be compelled to use the tongue which is to give them access to those among whom they labour. In connection with this removal to Britain a seemingly trivial occurrence left upon him a lasting impress--another proof that there are no little things in life. Upon a very small hinge a huge door may swing and turn. It is, in fact, often the apparently trifling events that mould our history, work, and destiny. A student incidentally mentioned a dentist in Exeter--a Mr. Groves--who for the Lord’s sake had resigned his calling with fifteen hundred pounds a year, and with wife and children offered himself as a missionary to Persia, simply trusting the Lord for all temporal supplies. This act of self-denying trust had a strange charm for Mr. Muller, and he could not dismiss it from his mind; indeed, he distinctly entered it in his journal and wrote about it to friends at home. It was another lesson in faith, and in the very line of that trust of which for more than sixty years he was to be so conspicuous an example and illustration. In the middle of May, 1829, he was taken ill and felt himself to be past recovery. Sickness is often attended with strange self-disclosure. His conviction of sin and guilt at his conversion was too superficial and shallow to leave any after-remembrance. But, as is often true in the history of God’s saints, the sense of guilt, which at first seemed to have no roots in conscience and scarce an existence, struck deeper into his being and grew stronger as he knew more of God and grew more like Him. This common experience of saved souls is susceptible of easy explanation. Our conceptions of things depend mainly upon two conditions: first, the clearness of our vision of truth and duty; and secondly, the standard of measurement and comparison. The more we live in God and unto God, the more do our eyes become enlightened to see the enormity and deformity of sin, so that we recognize the hatefulness of evil more distinctly: and the more clearly do we recognize the perfection of God’s holiness and make it the pattern and model of our own holy living. The amateur musician or artist has a false complacency in his own very imperfect work only so far as his ear or eye or taste is not yet trained to accurate discrimination; but, as he becomes more accomplished in a fine art, and more appreciative of it, he recognizes every defect or blemish of his previous work, until the musical performance seems a wretched failure and the painting a mere daub. The change, however, is wholly in the workman and not in the work: both the music and the painting are in themselves just what they were, but the man is capable of something so much better, that his standard of comparison is raised to a higher level, and his capacity for a true judgment is correspondingly enlarged. Even so a child of God who, like Elijah, stands before Him as a waiting, willing, obedient servant, and has both likeness to God and power with God, may get under the juniper-tree of despondency, cast down with the sense of unworthiness and ill desert. As godliness increases the sense of ungodliness becomes more acute, and so feelings never accurately gauge real assimilation to God. We shall seem worst in our own eyes when in His we are best, and conversely. A Mohammedan servant ventured publicly to challenge a preacher who, in an Indian bazaar, was asserting the universal depravity of the race, by affirming that he knew at least one woman who was immaculate, absolutely without fault, and that woman, his own Christian mistress. The preacher bethought himself to ask in reply whether he had any means of knowing whether that was her opinion of herself, which caused the Mohammedan to confess that there lay the mystery: she had been often overheard in prayer confessing herself the most unworthy of sinners. To return from this digression, Mr. Muller, not only during this illness, but down to life’s sudden close, had a growing sense of sin and guilt which would at times have been overwhelming, had he not known upon the testimony of the Word that "whoso covereth his sins shall not prosper, but he that confesseth and forsaketh them shall find mercy." From his own guilt he turned his eyes to the cross where it was atoned for, and to the mercy-seat where forgiveness meets the penitent sinner; and so sorrow for sin was turned into the joy of the justified. This confidence of acceptance in the Beloved so stripped death of its terrors that during this illness he longed rather to depart and to be with Christ; but after a fortnight he was pronounced better, and, though still longing for the heavenly rest, he submitted to the will of God for a longer sojourn in the land of his pilgrimage, little foreseeing what joy he was to find in living for God, or how much he was to know of the days of heaven upon earth. During this illness, also, he showed the growing tendency to bring before the Lord in prayer even the minutest matters which his later life so signally exhibited. He constantly besought God to guide his physician, and every new dose of medicine was accompanied by a new petition that God would use it for his good and enable him with patience to await His will. As he advanced toward recovery he sought rest at Teignmouth, where, shortly after his arrival, "Ebenezer" chapel was reopened. It was here also that Mr. Muller became acquainted with Mr. Henry Craik, who was for so many years not only his friend, but fellow labourer. It was also about this time that, as he records, certain great truths began to be made clear to him and to stand out in much prominence. This period of personal preparation is so important in its bearing on his whole after-career that the reader should have access to his own witness.* * See Appendix B. On returning to London, prospered in soul-health as also in bodily vigor, he proposed to fellow students a daily morning meeting, from 6 to 8, for prayer and Bible study, when each should give to the others such views of any passage read as the Lord might give him. These spiritual exercises proved so helpful and so nourished the appetite for divine things that, after continuing in prayer late into the evening hours, he sometimes at midnight sought the fellowship of some like-minded brother, and thus prolonged the prayer season until one or two o’clock in the morning; and even then sleep was often further postponed by his overflowing joy in God. Thus, under his great Teacher, did this pupil, early in his spiritual history, learn that supreme lesson that to every child of God the word of God is the bread of life, and the prayer of faith the breath of life. Mr. Muller had been back in London scarcely ten days before health again declined, and the conviction took strong hold upon him that he should not spend his little strength in confining study, but at once get about his work; and this conviction was confirmed by the remembrance of the added light which God had given him and the deeper passion he now felt to serve Him more freely and fully. Under the pressure of this persuasion that both his physical and spiritual welfare would be promoted by actual labours for souls, he sought of the Society a prompt appointment to his field of service; and that they might with the more confidence commission him, he asked that some experienced man might be sent out with him as a fellow counsellor and labourer. After waiting in vain for six weeks for an answer to this application, he felt another strong conviction: that to wait on his fellow men to be sent out to his field and work was unscriptural and therefore wrong. Barnabas and Saul were called by name and sent forth by the Holy Spirit, before the church at Antioch had taken any action; and he felt himself so called of the Spirit to his work that he was prompted to begin at once, without waiting for human authority,--and why not among the Jews in London? Accustomed to act promptly upon conviction, he undertook to distribute among them tracts bearing his name and address, so that any who wished personal guidance could find him. He sought them at their gathering-places, read the Scriptures at stated times with some fifty Jewish lads, and taught in a Sunday-school. Thus, instead of lying like a vessel in dry-dock for repairs, he was launched into Christian work, though, like other labourers among the despised Jews, he found himself exposed to petty trials and persecutions, called to suffer reproach for the name of Christ. Before the autumn of 1829 had passed, a further misgiving laid hold of him as to whether he could in good conscience remain longer connected in the usual way with this London Society, and on December 12th he concluded to dissolve all such ties except upon certain conditions. To do full justice both to Mr. Muller and the Society, his own words will again be found in the Appendix.* * See Appendix C. Early in the following year it was made clear that he could labour in connection with such a society only as they would consent to his serving without salary and labouring when and where the Lord might seem to direct. He so wrote, eliciting a firm but kind response to the effect that they felt it "inexpedient to employ those who were unwilling to submit to their guidance with respect to missionary operations," etc. Thus this link with the Society was broken. He felt that he was acting up to the light God gave, and, while imputing to the Society no blame, he never afterward repented this step nor reversed this judgment. To those who review this long life, so full of the fruits of unusual service to God and man, it will be quite apparent that the Lord was gently but persistently thrusting George Muller out of the common path into one where he was to walk very closely with Himself; and the decisions which, even in lesser matters furthered God’s purpose were wiser and weightier than could at the time be seen. One is constantly reminded in reading Mr. Muller’s journal that he was a man of like frailties as others. On Christmas morning of this year, after a season of peculiar joy, he awoke to find himself in the Slough of Despond, without any sense of enjoyment, prayer seeming as fruitless as the vain struggles of a man in the mire. At the usual morning meeting he was urged by a brother to continue in prayer, notwithstanding, until he was again melted before the Lord--a wise counsel for all disciples when the Lord’s presence seems strangely withdrawn. Steadfast continuance in prayer must never be hindered by the want of sensible enjoyment; in fact, it is a safe maxim that the less joy, the more need. Cessation of communion with God, for whatever cause, only makes the more difficult its resumption and the recovery of the prayer habit and prayer spirit; whereas the persistent outpouring of supplication, together with continued activity in the service of God, soon brings back the lost joy. Whenever, therefore, one yields to spiritual depression so as to abandon, or even to suspend, closet communion or Christian work, the devil triumphs. So rapid was Mr. Muller’s recovery out of this Satanic snare, through continuance in prayer, that, on the evening of that same Christmas day whose dawn had been so overcast, he expounded the Word at family worship in the house where he dined by invitation, and with such help from God that two servants who were present were deeply convicted of sin and sought his counsel. Here we reach another mile-stone in this life-journey. George Muller had now come to the end of the year 1829, and he had been led of the Lord in a truly remarkable path. It was but about four years since he first found the narrow way and began to walk in it, and he was as yet a young man, in his twenty-fifth year. Yet already he had been taught some of the grand secrets of a holy, happy, and useful life, which became the basis of the whole structure of his after-service. Indeed, as we look back over these four years, they seem crowded with significant and eventful experiences, all of which forecast his future work, though he as yet saw not in them the Lord’s sign. His conversion in a primitive assembly of believers where worship and the word of God were the only attractions, was the starting-point in a career every step of which seems a stride forward. Think of a young convert, with such an ensnaring past to reproach and retard him, within these few years learning such advanced lessons in renunciation: burning his manuscript novel, giving up the girl he loved, turning his back on the seductive prospect of ease and wealth, to accept self-denial for God, cutting loose from dependence on his father and then refusing all stated salary lest his liberty of witness be curtailed, and choosing a simple expository mode of preaching, instead of catering to popular taste! Then mark how he fed on the word of God; how he cultivated the habits of searching the Scriptures and praying in secret; how he threw himself on God, not only for temporal supplies, but for support in bearing all burdens, however great or small; and how thus early he offered himself for the mission field and was impatiently eager to enter it. Then look at the sovereign love of God, imparting to him in so eminent a degree the childlike spirit, teaching him to trust not his own variable moods of feeling, but the changeless word of His promise; teaching him to wait patiently on Him for orders, and not to look to human authority or direction; and so singularly releasing him from military service for life, and mysteriously withholding him from the far-off mission field, that He might train him for his unique mission to the race and the ages to come! These are a few of the salient points of this narrative, thus far, which must, to any candid mind, demonstrate that a higher Hand was moulding this chosen vessel on His potter’s wheel, and shaping it unmistakably for the singular service to which it was destined! ======================================================================== CHAPTER 10: 01.05. CHAPTER V THE PULPIT AND THE PASTORATE ======================================================================== CHAPTER V THE PULPIT AND THE PASTORATE No work for God surpasses in dignity and responsibility the Christian ministry. It is at once the consummate flower of the divine planting, the priceless dower of His church, and through it works the power of God for salvation. Though George Muller had begun his ’candidacy for holy orders’ as an unconverted man, seeking simply a human calling with a hope of a lucrative living, he had heard God’s summons to a divine vocation, and he was from time to time preaching the Gospel, but not in any settled field. While at Teignmouth, early in 1830, preaching by invitation, he was asked to take the place of the minister who was about to leave, but he replied that he felt at that time called of God, not to a stationary charge, but rather to a sort of itinerant evangelism. During this time he preached at Shaldon for Henry Craik, thus coming into closer contact with this brother, to whom his heart became knit in bonds of love and sympathy which grew stronger as the acquaintance became more intimate. Certain hearers at Teignmouth, and among them some preachers, disliked his sermons, albeit they were owned of God; and this caused him to reflect upon the probable causes of this opposition, and whether it was any indication of his duty. He felt that they doubtless looked for outward graces of oratory in a preacher, and hence were not attracted to a foreigner whose speech had no rhetorical charms and who could not even use English with fluency. But he felt sure of a deeper cause for their dislike, especially as he was compelled to notice that, the summer previous, when he himself was less spiritually minded and had less insight into the truth, the same parties who now opposed him were pleased with him. His final conclusion was that the Lord meant to work through him at Teignmouth, but that Satan was acting, as usual, the part of a hinderer, and stirring up brethren themselves to oppose the truth. And as, notwithstanding the opposers, the wish that he should minister at the chapel was expressed so often and by so many, he determined to remain for a time until he was openly rejected as God’s witness, or had some clear divine leading to another field of labour. He announced this purpose, at the same time plainly stating that, should they withhold salary, it would not affect his decision, inasmuch as he did not preach as a hireling of man, but as the servant of God, and would willingly commit to Him the provision for his temporal needs. At the same time, however, he reminded them that it was alike their duty and privilege to minister in carnal things to those who served them in things spiritual, and that while he did not desire a gift, he did desire fruit that might abound to their account. These experiences at Teignmouth were typical: "Some believed the things which were spoken, and some believed not;" some left the chapel, while others stayed; and some were led and fed, while others maintained a cold indifference, if they did not exhibit an open hostility. But the Lord stood by him and strengthened him, setting His seal upon his testimony; and Jehovah Jireh also moved two brethren, unasked, to supply all the daily wants of His servant. After a while the little church of eighteen members unanimously called the young preacher to the pastorate, and he consented to abide with them for a season, without abandoning his original intention of going from place to place as the Lord might lead. A stipend, of fifty-five pounds annually, was offered him, which somewhat increased as the church membership grew; and so the university student of Halle was settled in his first pulpit and pastorate. While at Sidmouth, preaching, in April, 1830, three believing sisters held in his presence a conversation about ’believers’ baptism,’ which proved the suggestion of another important step in his life, which has a wider bearing than at first is apparent. They naturally asked his opinion on the subject about which they were talking, and he replied that, having been baptized as a child, he saw no need of being baptized again. Being further asked if he had ever yet prayerfully searched the word of God as to its testimony in this matter, he frankly confessed that he had not. At once, with unmistakable plainness of speech and with rare fidelity, one of these sisters in Christ promptly said: "I entreat you, then, never again to speak any more about it till you have done so." Such a reply George Muller was not the man either to resent or to resist. He was too honest and conscientious to dismiss without due reflection any challenge to search the oracles of God for their witness upon any given question. Moreover, if, at that very time, his preaching was emphatic in any direction, it was in the boldness with which he insisted that all pulpit teaching and Christian practice must be subjected to one great test, namely, the touchstone of the word of God. Already an Elijah in spirit, his great aim was to repair the broken-down altar of the Lord, to expose and rebuke all that hindered a thoroughly scriptural worship and service, and, if possible, to restore apostolic simplicity of doctrine and life. As he thought and prayed about this matter, he was forced to admit to himself that he had never yet earnestly examined the Scriptures for their teaching as to the position and relation of baptism in the believer’s life, nor had he even prayed for light upon it. He had nevertheless repeatedly spoken against believers’ baptism, and so he saw it to be possible that he might himself have been opposing the teaching of the Word. He therefore determined to study the subject until he should reach a final, satisfactory, and scriptural conclusion; and thenceforth, whether led to defend infant baptism or believers’ baptism, to do it only on scriptural grounds. The mode of study which he followed was characteristically simple, thorough, and business-like, and was always pursued afterward. He first sought from God the Spirit’s teaching that his eyes might be opened to the Word’s witness, and his mind illumined; then he set about a systematic examination of the New Testament from beginning to end. So far as possible he sought absolutely to rid himself of all bias of previous opinion or practice, prepossession or prejudice; he prayed and endeavoured to be free from the influence of human tradition, popular custom, and churchly sanction, or that more subtle hindrance, personal pride in his own consistency. He was humble enough to be willing to retract any erroneous teaching and renounce any false position, and to espouse that wise maxim: "Don’t be consistent, but simply be true!" Whatever may have been the case with others who claim to have examined the same question for themselves, the result in his case was that he came to the conclusion, and, as he believed, from the word of God and the Spirit of God, that none but believers are the proper subjects of baptism, and that only immersion is its proper mode. Two passages of Scripture were very marked in the prominence which they had in compelling him to these conclusions, namely: Acts 8:36-38, and Romans 6:3-5. The case of the Ethiopian eunuch strongly convinced him that baptism is proper, only as the act of a believer confessing Christ; and the passage in the Epistle to the Romans equally satisfied him that only immersion in water can express the typical burial with Christ and resurrection with Him, there and elsewhere made so prominent. He intended no assault upon brethren who hold other views, when he thus plainly stated in his journal the honest and unavoidable convictions to which he came; but he was too loyal both to the word of God and to his own conscience to withhold his views when so carefully and prayerfully arrived at through the searching of the Scriptures. Conviction compelled action, for in him there was no spirit of compromise; and he was accordingly promptly baptized. Years after, in reviewing his course, he records the solemn conviction that "of all revealed truths, not one is more clearly revealed in the Scriptures--not even the doctrine of justification by faith--and that the subject has only become obscured by men not having been willing to take the Scriptures alone to decide the point." He also bears witness incidentally that not one true friend in the Lord had ever turned his back upon him in consequence of his baptism, as he supposed some would have done; and that almost all such friends had, since then, been themselves baptized. It is true that in one way he suffered some pecuniary loss through this step taken in obedience to conviction, but the Lord did not suffer him to be ultimately the loser even in this respect, for He bountifully made up to him any such sacrifice, even in things that pertain to this life. He concludes this review of his course by adding that through his example many others were led both to examine the question of baptism anew and to submit themselves to the ordinance. Such experiences as these suggest the honest question whether there is not imperative need of subjecting all current religious customs and practices to the one test of conformity to the scripture pattern. Our Lord sharply rebuked the Pharisees of His day for making "the commandment of God of none effect by their tradition," and, after giving one instance, He added, "and many other such like things do ye."* It is very easy for doctrines and practices to gain acceptance, which are the outgrowth of ecclesiasticism, and neither have sanction in the word of God, nor will bear the searching light of its testimony. Cyprian has forewarned us that even antiquity is not authority, but may be only vetustas erroris--the old age of error. What radical reforms would be made in modern worship, teaching and practice,--in the whole conduct of disciples and the administration of the church of God,--if the one final criterion of all judgment were: What do the Scriptures teach?’ And what revolutions in our own lives as believers might take place, if we should first put every notion of truth and custom of life to this one test of scripture authority, and then with the courage of conviction dare to do according to that word--counting no cost, but studying to show ourselves approved of God! Is it possible that there are any modern disciples who "reject the commandment of God that they may keep their own tradition"? * Matthew 15:6. Mark 7:9-13. This step, taken by Mr. Muller as to baptism, was only a precursor of many others, all of which, as he believed, were according to that Word which, as the lamp to the believer’s feet, is to throw light upon his path. During this same summer of 1830 the further study of the Word satisfied him that, though there is no direct command so to do, the scriptural and apostolic practice was to break bread every Lord’s day. (Acts 20:7, etc.) Also, that the Spirit of God should have unhindered liberty to work through any believer according to the gifts He had bestowed, seemed to him plainly taught in Romans 12:1-21; 1 Corinthians 12:1-31; Ephesians 4:1-32, etc. These conclusions likewise this servant of God sought to translate at once into conduct, and such conformity brought increasing spiritual prosperity. Conscientious misgivings, about the same time, ripened into settled convictions that he could no longer, upon the same principle of obedience to the word of God, consent to receive any stated salary as a minister of Christ. For this latter position, which so influenced his life, he assigns the following grounds, which are here stated as showing the basis of his life-long attitude: 1. A stated salary implies a fixed sum, which cannot well be paid without a fixed income through pew-rentals or some like source of revenue. This seemed plainly at war with the teaching of the Spirit of God in James 2:1-6, since the poor brother cannot afford as good sittings as the rich, thus introducing into church assemblies invidious distinctions and respect of persons, and so encouraging the caste spirit. 2. A fixed pew-rental may at times become, even to the willing disciple, a burden. He who would gladly contribute to a pastor’s support, if allowed to do so according to his ability and at his own convenience, might be oppressed by the demand to pay a stated sum at a stated time. Circumstances so change that one who has the same cheerful mind as before may be unable to give as formerly, and thus be subjected to painful embarrassment and humiliation if constrained to give a fixed sum. 3. The whole system tends to the bondage of the servant of Christ. One must be unusually faithful and intrepid if he feels no temptation to keep back or in some degree modify his message in order to please men, when he remembers that the very parties, most open to rebuke and most liable to offence, are perhaps the main contributors toward his salary. Whatever others may think of such reasons as these, they were so satisfactory to his mind that he frankly and promptly announced them to his brethren; and thus, as early as the autumn of 1830, when just completing his twenty-fifth year, he took a position from which he never retreated, that he would thenceforth receive no fixed salary for any service rendered to God’s people. While calmly assigning scriptural grounds for such a position he, on the same grounds, urged voluntary offerings, whether of money or other means of support, as the proper acknowledgment of service rendered by God’s minister, and as a sacrifice acceptable, well-pleasing to God. A little later, seeing that, when such voluntary gifts came direct from the givers personally, there was a danger that some might feel self-complacent over the largeness of the amount given by them, and others equally humbled by the smallness of their offerings, with consequent damage to both classes, of givers, he took a step further: he had a box put up in the chapel, over which was written, that whoever had a desire to do something for his support might put such an offering therein as ability and disposition might direct. His intention was, that thus the act might be wholly as in God’s sight, without the risk of a sinful pride or false humility. He further felt that, to be entirely consistent, he should ask no help from man, even in bearing necessary costs of travel in the Lord’s service, nor even state his needs beforehand in such a way as indirectly to appeal for aid. All of these methods he conceived to be forms of trusting in an arm of flesh, going to man for help instead of going at once, always and only, to the Lord. And he adds: "To come to this conclusion before God required more grace than to give up my salary." These successive steps are here recorded explicitly and in their exact order because they lead up directly to the ultimate goal of his life-work and witness. Such decisions were vital links connecting this remarkable man and his "Father’s business," upon which he was soon more fully to enter; and they were all necessary to the fulness of the world-wide witness which he was to bear to a prayer-hearing God and the absolute safety of trusting in Him and in Him alone. On October 7, 1830, George Muller, in finding a wife, found a good thing and obtained new favour from the Lord. Miss Mary Groves, sister of the self-denying dentist whose surrender of all things for the mission field had so impressed him years before, was married to this man of God, and for forty blessed years proved an help meet for him. It was almost, if not quite, an ideal union, for which he continually thanked God; and, although her kingdom was one which came not with observation,’ the sceptre of her influence was far wider in its sway than will ever be appreciated by those who were strangers to her personal and domestic life. She was a rare woman and her price was above rubies. The heart of her husband safely trusted, in her, and the great family of orphans who were to her as children rise up even to this day to call her blessed. Married life has often its period of estrangement, even when temporary alienation yields to a deeper love, as the parties become more truly wedded by the assimilation of their inmost being to one another. But to Mr. and Mrs. Muller there never came any such experience of even temporary alienation. From the first, love grew, and with it, mutual confidence and trust. One of the earliest ties which bound these two in one was the bond of a common self-denial. Yielding literal obedience to Luke 12:33, they sold what little they had and gave alms, henceforth laying up no treasures on earth (Matthew 6:19-34; Matthew 19:21.) The step then taken--accepting, for Christ’s sake, voluntary poverty--was never regretted, but rather increasingly rejoiced in; how faithfully it was followed in the same path of continued self-sacrifice will sufficiently appear when it is remembered that, nearly sixty-eight years afterward, George Muller passed suddenly into the life beyond, a poor man; his will, when admitted to probate, showing his entire personal property, under oath, to be but one hundred and sixty pounds! And even that would not have been in his possession had there been no daily need of requisite comforts for the body and of tools for his work. Part of this amount was in money, shortly before received and not yet laid out for his Master, but held at His disposal. Nothing, even to the clothes he wore, did he treat as his own. He was a consistent steward. This final farewell to all earthly possessions, in 1830, left this newly married husband and wife to look only to the Lord. Thenceforth they were to put to ample daily test both their faith in the Great Provider and the faithfulness of the Great Promiser. It may not be improper here to anticipate, what is yet to be more fully recorded, that, from day to day and hour to hour, during more than threescore years, George Muller was enabled to set to his seal that God is true. If few men have ever been permitted so to trace in the smallest matters God’s care over His children, it is partly because few have so completely abandoned themselves to that care. He dared to trust Him, with whom the hairs of our head are all numbered, and who touchingly reminds us that He cares for what has been quaintly called "the odd sparrow." Matthew records (Matthew 10:29) how two sparrows are sold for a farthing, and Luke (Luke 12:6) how five are sold for two farthings; and so it would appear that, when two farthings were offered, an odd sparrow was thrown in, as of so little value that it could be given away with the other four. And yet even for that one sparrow, not worth taking into account in the bargain, God cares. Not one of them is forgotten before God, or falls to the ground without Him. With what force then comes the assurance: "Fear ye not therefore; ye are of more value than many sparrows!" So George Muller found it to be. He was permitted henceforth to know as never before, and as few others have ever learned, how truly God may be approached as "Thou that hearest prayer." God can keep His trusting children not only from falling but from stumbling; for, during all those after-years that spanned the lifetime of two generations, there was no drawing back. Those precious promises, which in faith and hope were "laid hold" of in 1830, were "held fast" until the end. (Hebrews 6:18; Hebrews 10:23.) And the divine faithfulness proved a safe anchorage-ground in the most prolonged and violent tempests. The anchor of hope, sure and steadfast, and entering into that within the veil, was never dragged from its secure hold on God. In fifty thousand cases, Mr. Muller calculated that he could trace distinct answers to definite prayers; and in multitudes of instances in which God’s care was not definitely traced, it was day by day like an encompassing passing but invisible presence or atmosphere of life and strength. On August 9, 1831, Mrs. Muller gave birth to a stillborn babe, and for six weeks remained seriously ill. Her husband meanwhile laments that his heart was so cold and carnal, and his prayers often so hesitating and formal; and he detects, even behind his zeal for God, most unspiritual frames. He especially chides himself for not having more seriously thought of the peril of child-bearing, so as to pray more earnestly for his wife; and he saw clearly that the prospect of parenthood had not been rejoiced in as a blessing, but rather as implying a new burden and hindrance in the Lord’s work. While this man of God lays bare his heart in his journal, the reader must feel that "as in water face answereth to face, so the heart of man to man." How many a servant of God has no more exalted idea of the divine privilege of a sanctified parenthood! A wife and a child are most precious gifts of God when received, in answer to prayer, from His hand. Not only are they not hindrances, but they are helps, most useful in fitting a servant of Christ for certain parts of his work for which no other preparation is so adequate. They serve to teach him many most valuable lessons, and to round out his character into a far more symmetrical beauty and serviceableness. And when it is remembered how a godly association in holiness and usefulness may thus be supplied, and above all a godly succession through many generations, it will be seen how wicked is the spirit that treats holy wedlock and its fruits in offspring,--with lightness and contempt. Nor let us forget that promise: "If two of you agree on earth as touching any thing that they shall ask, it shall be done for them of My Father which is in heaven." (Matthew 18:19.) The Greek word for "agree" is symphonize, and suggests a musical harmony where chords are tuned to the same key and struck by a master hand. Consider what a blessed preparation for such habitual symphony in prayer is to be found in the union of a husband and wife in the Lord! May it not be that to this the Spirit refers when He bids husband and wife dwell in unity, as "heirs together of the grace of life," and adds, "that your prayers be not hindered"? (1 Peter 3:7.) God used this severe lesson for permanent blessing to George Muller. He showed him how open was his heart to the subtle power of selfishness and carnality, and how needful was this chastisement to teach him the sacredness of marital life and parental responsibility. Henceforth he judged himself, that he might not be "judged of the Lord." (1 Corinthians 11:31.) A crisis like his wife’s critical illness created a demand for much extra expense, for which no provision had been made, not through carelessness and improvidence, but upon principle. Mr. Muller held that to lay by in store is inconsistent with full trust in God, who in such case would send us to our hoardings before answering prayer for more supplies. Experience in this emergency justified his faith; for not only were all unforeseen wants supplied, but even the delicacies and refreshments needful for the sick and weak; and the two medical attendants graciously declined all remuneration for services which extended through six weeks. Thus was there given of the Lord more than could have been laid up against this season of trial, even had the attempt been made. The principle of committing future wants to the Lord’s care, thus acted upon at this time, he and his wife consistently followed so long as they lived and worked together. Experience confirmed them in the conviction that a life of trust forbids laying up treasures against unforeseen foreseen needs, since with God no emergency is unforeseen and no want unprovided for; and He may be as implicitly trusted for extraordinary needs as for our common daily bread. Yet another law, kindred to this and thoroughly inwrought into Mr. Muller’s habit of life, was never to contract debt, whether for personal purposes or the Lord’s work. This matter was settled on scriptural grounds once for all (Romans 13:8), and he and his wife determined if need be to suffer starvation rather than to buy anything without paying for it when bought. Thus they always knew how much they had to buy with, and what they had left to give to others or use for others’ wants. There was yet another law of life early framed into Mr. Muller’s personal decalogue. He regarded any money which was in his hands already designated for, or appropriated to, a specific use, as not his to use, even temporarily, for any other ends. Thus, though he was often reduced to the lowest point of temporal supplies, he took no account of any such funds set apart for other outlays or due for other purposes. Thousands of times he was in straits where such diversion of funds for a time seemed the only and the easy way out, but where this would only have led him into new embarrassments. This principle, intelligently adopted, was firmly adhered to, that what properly belongs to a particular branch of work, or has been already put aside for a certain use, even though yet in hand, is not to be reckoned on as available for any other need, however pressing. Trust in God implies such knowledge on His part of the exact circumstances that He will not constrain us to any such misappropriation. Mistakes, most serious and fatal, have come from lack of conscience as well as of faith in such exigencies--drawing on one fund to meet the overdraught upon another, hoping afterward to replace what is thus withdrawn. A well-known college president had nearly involved the institution of which he was the head, in bankruptcy, and himself in worse moral ruin, all the result of one error--money given for endowing certain chairs had been used for current expenses until public confidence had been almost hopelessly impaired. Thus a life of faith must be no less a life of conscience. Faith and trust in God, and truth and faithfulness toward man, walked side by side in this life-journey in unbroken agreement. ======================================================================== CHAPTER 11: 01.06. CHAPTER VI NARRATIVE OF THE LORD'S DEALINGS ======================================================================== CHAPTER VI "THE NARRATIVE OF THE LORD’S DEALINGS" THINGS which are sacred forbid even a careless touch. The record written by George Muller of the Lord’s dealings reads, especially in parts, almost like an inspired writing, because it is simply the tracing of divine guidance in a human life--not this man’s own working or planning, suffering or serving, but the Lord’s dealings with him and workings through him. It reminds us of that conspicuous passage in the Acts of the Apostles where, within the compass of twenty verses, God is fifteen times put boldly forward as the one Actor in all events. Paul and Barnabas rehearsed, in the ears of the church at Antioch, and afterward at Jerusalem, not what they had done for the Lord, but all that He had done with them, and how He had opened the door of faith unto the Gentiles; what miracles and wonders God had wrought among the Gentiles by them. And, in the same spirit, Peter before the council emphasizes how God had made choice of his mouth, as that whereby the Gentiles should hear the word of the Gospel and believe; how He had given them the Holy Ghost and put no difference between Jew and Gentile, purifying their hearts by faith; and how He who knew all hearts had thus borne them witness. Then James, in the same strain, refers to the way in which God had visited the Gentiles to take out of them a people for His name; and concludes by two quotations or adaptations from the Old Testament, which fitly sum up the whole matter: "The Lord who doeth all these things." "Known unto God are all His works from the beginning of the world." (Acts 14:27 to Acts 15:18.) The meaning of such repeated phraseology cannot be mistaken. God is here presented as the one agent or actor, and even the most conspicuous apostles, like Paul and Peter, as only His instruments. No twenty verses in the word of God contain more emphatic and repeated lessons on man’s insufficiency and nothingness, and God’s all-sufficiency and almightiness. It was God that wrought upon man through man. It was He who chose Peter to be His mouthpiece, He whose key unlocked shut doors, He who visited the nations, who turned sinners into saints, who was even then taking out a people for His name, purifying hearts and bearing them witness; it was He and He alone who did all these wondrous things, and according to His knowledge and plan of what He would do, from the beginning. We are not reading so much the Acts of the Apostles as the acts of God through the apostles. Was it not this very passage in this inspired book that suggested, perhaps, the name of this journal: "The Lord’s dealings with George Muller"? At this narrative or journal, as a whole, we can only rapidly glance. In this shorter account, purposely condensed to secure a wider reading even from busy people, that narrative could not be more fully treated, for in its original form it covers about three thousand printed pages, and contains close to one million words. To such as can and will read that more minute account it is accessible at a low rate,* and is strongly recommended for careful and leisurely perusal. But for the present purpose the life-story, as found in these pages, takes both a briefer and a different form. * Five volumes at 16s. Published by Jas. Nisbet & Co., London. With subsequent Annual Reports at 3d. each. The journal is largely composed of, condensed from, and then supplemented by, annual reports of the work, and naturally and necessarily includes, not only thousands of little details, but much inevitable repetition year by year, because each new report was likely to fall into the hands of some who had never read reports of the previous years. The desire and design of this briefer memoir is to present the salient points of the narrative, to review the whole life-story as from the great summits or outlooks found in this remarkable journal; so that, like the observer who from some high mountain-peak looks toward the different points of the compass, and thus gets a rapid, impressive, comparative, and comprehensive view of the whole landscape, the reader may, as at a glance, take in those marked features of this godly man’s character and career which incite to new and advance steps in faith and holy living. Some few characteristic entries in the journal will find here a place; others, only in substance; while of the bulk of them it will be sufficient to give a general survey, classifying the leading facts, and under each class giving a few representative examples and illustrations. Looking at this narrative as a whole, certain prominent peculiarities must be carefully noted. We have here a record and revelation of seven conspicuous experiences: 1. An experience of frequent and at times prolonged financial straits. The money in hand for personal needs, and for the needs of hundreds and thousands of orphans, and for the various branches of the work of the Scriptural Knowledge Institution, was often reduced to a single pound, or even penny, and sometimes to nothing. There was therefore a necessity for constant waiting on God, looking to Him directly for all supplies. For months, if not years, together, and at several periods in the work, supplies were furnished only from month to month, week to week, day to day, hour to hour! Faith was thus kept in lively exercise and under perpetual training. 2. An experience of the unchanging faithfulness of the Father-God. The straits were long and trying, but never was there one case of failure to receive help; never a meal-time without at least a frugal meal, never a want or a crisis unmet by divine supply and support. Mr. Muller said to the writer: "Not once, or five times, or five hundred times, but thousands of times in these threescore years, have we had in hand not enough for one more meal, either in food or in funds; but not once has God failed us; not once have we or the orphans gone hungry or lacked any good thing." From 1838 to 1844 was a period of peculiar and prolonged straits, yet when the time of need actually came the supply was always given, though often at the last moment. 3. An experience of the working of God upon the minds, hearts, and consciences of contributors to the work. It will amply repay one to plod, step by step, over these thousands of pages, if only to trace the hand of God touching the springs of human action all over the world in ways of His own, and at times of great need, and adjusting the amount and the exact day and hour of the supply, to the existing want. Literally from the earth’s ends, men, women, and children who had never seen Mr. Muller and could have known nothing of the pressure at the time, have been led at the exact crisis of affairs to send aid in the very sum or form most needful. In countless cases, while he was on his knees asking, the answer has come in such close correspondence with the request as to shut out chance as an explanation, and compel belief in a prayer-hearing God. 4. An experience of habitual hanging upon the unseen God and nothing else. The reports, issued annually to acquaint the public with the history and progress of the work, and give an account of stewardship to the many donors who had a right to a report--these made no direct appeal for aid. At one time, and that of great need, Mr. Muller felt led to withhold the usual annual statement, lest some might construe the account of work already done as an appeal for aid in work yet to be done, and thus detract from the glory of the Great Provider.* The Living God alone was and is the Patron of these institutions; and not even the wisest and wealthiest, the noblest and the most influential of human beings, has ever been looked to as their dependence. * For example, Vol. II, 102, records that the report given is for 1846-1848, no report having been issued for 1847; and on page 113, under date of May 25th, occur these words: "not being nearly enough to meet the housekeeping expenses," etc.; and, May 28th and 30th, such other words as these: "now our poverty," "in this our great need," "in these days of straitness." Mr. Wright thinks that on that very account Mr. Muller did not publish the report for 1847. 5. An experience of conscientious care in accepting and using gifts. Here is a pattern for all who act as stewards for God. Whenever there was any ground of misgiving as to the propriety or expediency of receiving what was offered, it was declined, however pressing the need, unless or until all such objectionable features no more existed. If the party contributing was known to dishonour lawful debts, so that the money was righteously due to others; if the gift was encumbered and embarrassed by restrictions that hindered its free use for God; if it was designated for endowment purposes or as a provision for Mr. Muller’s old age, or for the future of the institutions; or if there was any evidence or suspicion that the donation was given grudgingly, reluctantly, or for self-glory, it was promptly declined and returned. In some cases, even where large amounts were involved, parties were urged to wait until more prayer and deliberation made clear that they were acting under divine leading. 6. An experience of extreme caution lest there should be even a careless betrayal of the fact of pressing need, to the outside public. The helpers in the institutions were allowed to come into such close fellowship and to have such knowledge of the exact state of the work as aids not only in common labours, but in common prayers and self-denials. Without such acquaintance they could not serve, pray, nor sacrifice intelligently. But these associates were most solemnly and repeatedly charged never to reveal to those without, not even in the most serious crises, any want whatsoever of the work. The one and only resort was ever to be the God who hears the cry of the needy; and the greater the exigency, the greater the caution lest there should even seem to be a looking away from divine to human help. 7. An experience of growing boldness of faith in asking and trusting for great things. As faith was exercised it was energized, so that it became as easy and natural to ask confidently for a hundred, a thousand, or ten thousand pounds, as once it had been for a pound or a penny. After confidence in God had been strengthened through discipline, and God had been proven faithful, it required no more venture to cast himself on God for provision for two thousand children and an annual outlay of at least twenty-five thousand pounds for them than in the earlier periods of the work to look to Him to care for twenty homeless orphans at a cost of two hundred and fifty pounds a year. Only by using faith are we kept from practically losing it, and, on the contrary, to use faith is to lose the unbelief that hinders God’s mighty acts. This brief resume of the contents of thousands of entries is the result of a repeated and careful examination of page after page where have been patiently recorded with scrupulous and punctilious exactness the innumerable details of Mr. Muller’s long experience as a coworker with God. He felt himself not only the steward of a celestial Master, but the trustee of human gifts, and hence he sought to "provide things honest in the sight of all men." He might never have published a report or spread these minute matters before the public eye, and yet have been an equally faithful steward toward God; but he would not in such case have been an equally faithful trustee toward man. Frequently, in these days, men receive considerable sums of money from various sources for benevolent work, and yet give no account of such trusteeship. However honest such parties may be, they not only act unwisely, but, by their course, lend sanction to others with whom such irresponsible action is a cloak for systematic fraud. Mr. Muller’s whole career is the more without fault because in this respect his administration of his great trust challenges the closest investigation. The brief review of the lessons taught in his journal may well startle the incredulous and unbelieving spirit of our skeptical day. Those who doubt the power of prayer to bring down actual blessing, or who confound faith in God with credulity and superstition, may well wonder and perhaps stumble at such an array of facts. But, if any reader is still doubtful as to the facts, or thinks they are here arrayed in a deceptive garb or invested with an imaginative halo, he is hereby invited to examine for himself the singularly minute records which George Muller has been led of God to put before the world in a printed form which thus admits no change, and to accompany with a bold and repeated challenge to any one so inclined, to subject every statement to the severest scrutiny, and prove, if possible, one item to be in any respect false, exaggerated, or misleading. The absence of all enthusiasm in the calm and mathematical precision of the narrative compels the reader to feel that the writer was almost mechanically exact in the record, and inspires confidence that it contains the absolute, naked truth. One caution should, like Habakkuk’s gospel message--"The just shall live by his faith"--be written large and plain so that even a cursory glance may take it in. Let no one ascribe to George Muller such a miraculous gift of faith as lifted him above common believers and out of the reach of the temptations and infirmities to which all fallible souls are exposed. He was constantly liable to satanic assaults, and we find him making frequent confession of the same sins as others, and even of unbelief, and at times overwhelmed with genuine sorrow for his departures from God. In fact he felt himself rather more than usually wicked by nature, and utterly helpless even as a believer: was it not this poverty of spirit and mourning over sin, this consciousness of entire unworthiness and dependence, that so drove him to the throne of grace and the all-merciful and all-powerful Father? Because he was so weak, he leaned hard on the strong arm of Him whose strength is not only manifested, but can only be made perfect, in weakness.* * 1 Corinthians 12:1-10. To those who think that no man can wield such power in prayer or live such a life of faith who is not an exception to common mortal frailties, it will be helpful to find in this very journal that is so lighted up with the records of God’s goodness, the dark shadows of conscious sin and guilt. Even in the midst of abounding mercies and interpositions he suffered from temptations to distrust and disobedience, and sometimes had to mourn their power over him, as when once he found himself inwardly complaining of the cold leg of mutton which formed the staple of his Sunday dinner! We discover as we read that we are communing with a man who was not only of like passions with ourselves, but who felt himself rather more than most others subject to the sway of evil, and needing therefore a special keeping power. Scarce had he started upon his new path of entire dependence on God, when he confessed himself "so sinful" as for some time to entertain the thought that "it would be of no use to trust in the Lord in this way," and fearing that he had perhaps gone already too far in this direction in having committed himself to such a course.* True, this temptation was speedily overcome and Satan confounded; but from time to time similar fiery darts were hurled at him which had to be quenched by the same shield of faith. Never, to the last hour of life, could he trust himself, or for one moment relax his hold on God, and neglect the word of God and prayer, without falling into sin. The ’old man,’ of sin always continued too strong for George Muller alone, and the longer he lived a ’life of trust’ the less was his trust placed upon himself. * Vol. I. 73. Another fact that grows more conspicuous with the perusal of every new page in his journal is that in things common and small, as well as uncommon and great, he took no step without first asking counsel of the oracles of God and seeking guidance from Him in believing prayer. It was his life-motto to learn the will of God before undertaking anything, and to wait till it is clear, because only so can one either be blessed in his own soul or prospered in the work of his hands.* Many disciples who are comparatively bold to seek God’s help in great crises, fail to come to Him with like boldness in matters that seem too trivial to occupy the thought of God or invite the interposition of Him who numbers the very hairs of our heads and suffers not one hair to perish. The writer of this journal escaped this great snare and carried even the smallest matter to the Lord. * Vol. I. 74. Again, in his journal he constantly seeks to save from reproach the good name of Him whom he serves: he cannot have such a God accounted a hard Master. So early as July, 1831, a false rumour found circulation that he and his wife were half-starving and that certain bodily ailments were the result of a lack of the necessities of life; and he is constrained to put on record that, though often brought so low as not to have one penny left and to have the last bread on the table, they had never yet sat down to a meal unprovided with some nourishing food. This witness was repeated from time to time, and until just before his departure for the Father’s house on high; and it may therefore be accepted as covering that whole life of faith which reached over nearly threescore years and ten. A kindred word of testimony, first given at this same time and in like manner reiterated from point to point in his pilgrimage, concerns the Lord’s faithfulness in accompanying His word with power, in accordance with that positive and unequivocal promise in Isaiah 55:11 : "My word shall not return unto Me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." It is very noticeable that this is not said of man’s word, however wise, important, or sincere, but of God’s word. We are therefore justified in both expecting and claiming that, just so far as our message is not of human invention or authority, but is God’s message through us, it shall never fail to accomplish His pleasure and its divine errand, whatever be its apparent failure at the time. Mr. Muller, referring to his own preaching, bears witness that in almost if not quite every place where he spoke God’s word, whether in larger chapels or smaller rooms, the Lord gave the seal of His own testimony. He observed, however, that blessing did not so obviously or abundantly follow his open-air services: only in one instance had it come to his knowledge that there were marked results, and that was in the case of an army officer who came to make sport. Mr. Muller thought that it might please the Lord not to let him see the real fruit of his work in open-air meetings, or that there had not been concerning them enough believing prayer; but he concluded that such manner of preaching was not his present work, since God had not so conspicuously sealed it with blessing. His journal makes very frequent reference to the physical weakness and disability from which he suffered. The struggle against bodily infirmity was almost life-long, and adds a new lesson to his life-story. The strength of faith had to triumph over the weakness of the flesh. We often find him suffering from bodily ills, and sometimes so seriously as to be incapacitated for labour. For example, early in 1832 he broke a blood-vessel in the stomach and lost much blood by the hemorrhage. The very day following was the Lord’s day, and four outside preaching stations needed to be provided for, from which his disablement would withdraw one labourer to take his place at home. After an hour of prayer he felt that faith was given him to rise, dress, and go to the chapel; and, though very weak, so that the short walk wearied him, he was helped to preach as usual. After the service a medical friend remonstrated against his course as tending to permanent injury; but he replied that he should himself have regarded it presumptuous had not the Lord given him the faith. He preached both afternoon and evening, growing stronger rather than weaker with each effort, and suffering from no reaction afterward. In reading Mr. Muller’s biography and the record of such experiences, it is not probable that all will agree as to the wisdom of his course in every case. Some will commend, while others will, perhaps, condemn. He himself qualifies this entry in his journal with a wholesome caution that no reader should in such a matter follow his example, who has not faith given him; but assuring him that if God does give faith so to undertake for Him, such trust will prove like good coin and be honoured when presented. He himself did not always pursue a like course, because he had not always a like faith, and this leads him in his journal to draw a valuable distinction between the gift of faith and the grace of faith, which deserves careful consideration. He observed that repeatedly he prayed with the sick till they were restored, he asking unconditionally for the blessing of bodily health, a thing which, he says, later on, he could not have done. Almost always in such cases the petition was granted, yet in some instances not. Once, in his own case, as early as 1829, he had been healed of a bodily infirmity of long standing, and which never returned. Yet this same man of God subsequently suffered from disease which was not in like manner healed, and in more than one case submitted to a costly operation at the hands of a skilful surgeon. Some will doubtless say that even this man of faith lacked the faith necessary for the healing of his own body; but we must let him speak for himself, and especially as he gives his own view of the gift and the grace of faith. He says that the gift of faith is exercised, whenever we "do or believe a thing where the not doing or not believing would not be sin"; but the grace of faith, "where we do or believe what not to do or believe would be sin"; in one case we have no unequivocal command or promise to guide us, and in the other we have. The gift of faith is not always in exercise, but the grace must be, since it has the definite word of God to rest on, and the absence or even weakness of faith in such circumstances implies sin. There were instances, he adds, in which it pleased the Lord at times to bestow upon him something like the gift of faith so that he could ask unconditionally and expect confidently. This journal we may now dismiss as a whole, having thus looked at the general features which characterize its many pages. But let it be repeated that to any reader who will for himself carefully examine its contents its perusal will prove a means of grace. To read a little at a time, and follow it with reflection and self-examination, will be found most stimulating to faith, though often most humiliating by reason of the conscious contrast suggested by the reader’s unbelief and unfaithfulness. This man lived peculiarly with God and in God, and his senses were exercised to discern good and evil. His conscience became increasingly sensitive and his judgment singularly discriminating, so that he detected fallacies where they escape the common eye, and foresaw dangers which, like hidden rocks ahead, risk damage and, perhaps, destruction to service if not to character. And, therefore, so far is the writer of this memoir from desiring to displace that journal, that he rather seeks to incite many who have not read it to examine it for themselves. It will to such be found to mark a path of close daily walk with God, where, step by step, with circumspect vigilance, conduct and even motive are watched and weighed in God’s own balances. To sum up very briefly the impression made by the close perusal of this whole narrative with the supplementary annual reports, it is simply this: CONFIDENCE IN GOD. In a little sketch of Beate Paulus, the Frau Pastorin pleads with God in a great crisis not to forsake her, quaintly adding that she was "willing to be the second whom He might forsake," but she was "determined not to be the first."* George Muller believed that, in all ages, there had never yet been one true and trusting believer to whom God had proven false or faithless, and he was perfectly sure that He could be safely trusted who, "if we believe not, yet abideth faithful: He cannot deny Himself."** God has not only spoken, but sworn; His word is confirmed by His oath: because He could swear by no greater He sware by Himself. And all this that we might have a strong consolation; that we might have boldness in venturing upon Him, laying hold and holding fast His promise. Unbelief makes God a liar and, worse still, a perjurer, for it accounts Him as not only false to His word, but to His oath. George Muller believed, and because he believed, prayed; and praying, expected; and expecting, received. Blessed is he that believes, for there shall be a performance of those things which are spoken of the Lord. * Faith’s Miracles, p. 43. ** 2 Timothy 2:13. ======================================================================== CHAPTER 12: 01.07. CHAPTER VII LED OF GOD INTO A NEW SPHERE ======================================================================== CHAPTER VII LED OF GOD INTO A NEW SPHERE IF much hangs and turns upon the choice of the work we are to do and the field where we are to do it, it must not be forgotten how much also depends on the time when it is undertaken, the way in which it is performed, and the associates in the labour. In all these matters the true workman will wait for the Master’s beck, glance, or signal, before a step is taken. We have come now to a new fork in the road where the path ahead begins to be more plain. The future and permanent centre of his life-work is at this point clearly indicated to God’s servant by divine leading. In March, 1832, his friend Mr. Henry Craik left Shaldon for four weeks of labour in Bristol, where Mr. Muller’s strong impression was that the Lord had for Mr. Craik some more lasting sphere of work, though as yet it had not dawned upon his mind that he himself was to be a co-worker in that sphere, and to find in that very city the place of his permanent abode and the centre of his life’s activities. God again led the blind by a way he knew not. The conviction, however, had grown upon him that the Lord was loosing him from Teignmouth, and, without having in view any other definite field, he felt that his ministry there was drawing to a close; and he inclined to go about again from place to place, seeking especially to bring believers to a fuller trust in God and a deeper sense of His faithfulness, and to a more thorough search into His word. His inclination to such itinerant work was strengthened by the fact that outside of Teignmouth his preaching both gave him much more enjoyment and sense of power, and drew more hearers. On April 13th a letter from Mr. Craik, inviting Mr. Muller to join in his work at Bristol, made such an impression on his mind that he began prayerfully to consider whether it was not God’s call, and whether a field more suited to his gifts was not opening to him. The following Lord’s day, preaching on the Lord’s coming, he referred to the effect of this blessed hope in impelling God’s messenger to bear witness more widely and from place to place, and reminded the brethren that he had refused to bind himself to abide with them that he might at any moment be free to follow the divine leading elsewhere. On April 20th Mr. Muller left for Bristol. On the journey he was dumb, having no liberty in speaking for Christ or even in giving away tracts, and this led him to reflect. He saw that the so-called ’work of the Lord’ had tempted him to substitute action for meditation and communion. He had neglected that still hour’ with God which supplies to spiritual life alike its breath and its bread. No lesson is more important for us to learn, yet how slow are we to learn it: that for the lack of habitual seasons set apart for devout meditation upon the word of God and for prayer, nothing else will compensate. We are prone to think, for example, that converse with Christian brethren, and the general round of Christian activity, especially when we are much busied with preaching the Word and visits to inquiring or needy souls, make up for the loss of aloneness with God in the secret place. We hurry to a public service with but a few minutes of private prayer, allowing precious time to be absorbed in social pleasures, restrained from withdrawing from others by a false delicacy, when to excuse ourselves for needful communion with God and his word would have been perhaps the best witness possible to those whose company was holding us unduly! How often we rush from one public engagement to another without any proper interval for renewing our strength in waiting on the Lord, as though God cared more for the quantity than the quality of our service! Here Mr. Muller had the grace to detect one of the foremost perils of a busy man in this day of insane hurry. He saw that if we are to feed others we must be fed; and that even public and united exercises of praise and prayer can never supply that food which is dealt out to the believer only in the closet--the shut-in place with its closed door and open window, where he meets God alone. In a previous chapter reference has been made to the fact that three times in the word of God we find a divine prescription for a true prosperity. God says to Joshua, "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success" (Joshua 1:8.) Five hundred years later the inspired author of the first Psalm repeats the promise in unmistakable terms. The Spirit there says of him whose delight is in the law of the Lord and who in His law doth meditate day and night, that "he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." Here the devout meditative student of the blessed book of God is likened to an evergreen tree planted beside unfailing supplies of moisture; his fruit is perennial, and so is his verdure--and whatsoever he doeth prospers! More than a thousand years pass away, and, before the New Testament is sealed up as complete, once more the Spirit bears essentially the same blessed witness. "Whoso looketh into the perfect law of liberty and continueth" (i.e. continueth looking--meditating on what he there beholds, lest he forget the impression received through the mirror of the Word), "this man shall be blessed in his deed" (James 1:25.) Here then we have a threefold witness to the secret of true prosperity and unmingled blessing: devout meditation and reflection upon the Scriptures, which are at once a book of law, a river of life, and a mirror of self--fitted to convey the will of God, the life of God, and the transforming power of God. That believer makes a fatal mistake who for any cause neglects the prayerful study of the word of God. To read God’s holy book, by it search one’s self, and turn it into prayer and so into holy living, is the one great secret of growth in grace and godliness. The worker for God must first be a worker with God: he must have power with God and must prevail with Him in prayer, if he is to have power with men and prevail with men in preaching or in any form of witnessing and serving. At all costs let us make sure of that highest preparation for our work--the preparation of our own souls; and for this we must take time to be alone with His word and His Spirit, that we may truly meet God, and understand His will and the revelation of Himself. If we seek the secrets of the life George Muller lived and the work he did, this is the very key to the whole mystery, and with that key any believer can unlock the doors to a prosperous growth in grace and power in service. God’s word is His WORD--the expression of His thought, the revealing of His mind and heart. The supreme end of life is to know God and make Him known; and how is this possible so long as we neglect the very means He has chosen for conveying to us that knowledge! Even Christ, the Living Word, is to be found enshrined in the written word. Our knowledge of Christ is dependent upon our acquaintance with the Holy Scriptures, which are the reflection of His character and glory--the firmament across the expanse of which He moves as the Sun of righteousness. On April 22, 1832, George Muller first stood in the pulpit of Gideon Chapel. The fact and the date are to be carefully marked as the new turning-point in a career of great usefulness. Henceforth, for almost exactly sixty-six years, Bristol is to be inseparably associated with his name. Could he have foreseen, on that Lord’s day, what a work the Lord would do through him in that city; how from it as a centre his influence would radiate to the earth’s ends, and how, even after his departure, he should continue to bear witness by the works which should follow him, how his heart would have swelled and burst with holy gratitude and praise,--while in humility he shrank back in awe and wonder from a responsibility and an opportunity so vast and overwhelming! In the afternoon of this first Sabbath he preached at Pithay Chapel a sermon conspicuously owned of God. Among others converted by it was a young man, a notorious drunkard. And, before the sun had set, Mr. Muller, who in the evening heard Mr. Craik preach, was fully persuaded that the Lord had brought him to Bristol for a purpose, and that for a while, at least, there he was to labour. Both he and his brother Craik felt, however, that Bristol was not the place to reach a clear decision, for the judgment was liable to be unduly biassed when subject to the pressure of personal urgency, and so they determined to return to their respective fields of previous labour, there to wait quietly upon the Lord for the promised wisdom from above. They left for Devonshire on the first of May; but already a brother had been led to assume the responsibility for the rent of Bethesda Chapel as a place for their joint labours, thus securing a second commodious building for public worship. Such blessing had rested on these nine days of united testimony in Bristol that they both gathered that the Lord had assuredly called them thither. The seal of His sanction had been on all they had undertaken, and the last service at Gideon Chapel on April 29th had been so thronged that many went away for lack of room. Mr. Muller found opportunity for the exercise of humility, for he saw that by many his brother’s gifts were much preferred to his own; yet, as Mr. Craik would come to Bristol only with him as a yokefellow, God’s grace enabled him to accept the humiliation of being the less popular, and comforted him with the thought that two are better than one, and that each might possibly fill up some lack in the other, and thus both together prove a greater benefit and blessing alike to sinners and to saints--as the result showed. That same grace of God helped Mr. Muller to rise higher--nay, let us rather say, to sink lower and, "in honor preferring one another," to rejoice rather than to be envious; and, like John the Baptist, to say within himself: "A man can receive nothing except it be given him from above." Such a humble spirit has even in this life oftentimes its recompense of reward. Marked as was the impress of Mr. Craik upon Bristol, Mr. Muller’s influence was even deeper and wider. As Henry Craik died in 1866, his own work reached through a much longer period; and as he was permitted to make such extensive mission tours throughout the world, his witness was far more outreaching. The lowly-minded man who bowed down to take the lower place, consenting to be the more obscure, was by God exalted to the higher seat and greater throne of influence. Within a few weeks the Lord’s will, as to their new sphere, became so plain to both these brethren that on May 23d Mr. Muller left Teignmouth for Bristol, to be followed next day by Mr. Craik. At the believers’ meeting at Gideon Chapel they stated their terms, which were acceded to: that they were to be regarded as accepting no fixed relationship to the congregation, preaching in such manner and for such a season as should seem to them according to the Lord’s will; that they should not be under bondage to any rules among them; that pew-rents should be done away with; and that they should, as in Devonshire, look to the Lord to supply all temporal wants through the voluntary offerings of those to whom they ministered. Within a month Bethesda Chapel had been so engaged for a year as to risk no debt, and on July 6th services began there as at Gideon. From the very first, the Spirit set His seal on the joint work of these two brethren. Ten days after the opening service at Bethesda, an evening being set for inquirers, the throng of those seeking counsel was so great that more than four hours were consumed in ministering to individual souls, and so from time to time similar meetings were held with like encouragement. August 13, 1832, was a memorable day. On that evening at Bethesda Chapel Mr. Muller, Mr. Craik, one other brother, and four sisters--only seven in all--sat down together, uniting in church fellowship "without any rules,--desiring to act only as the Lord should be pleased to give light through His word." This is a very short and simple entry in Mr. Mailer’s journal, but it has most solemn significance. It records what was to him separation to the hallowed work of building up a simple apostolic church, with no manual of guidance but the New Testament; and in fact it introduces us to the THIRD PERIOD of his life, when he entered fully upon the work to which God had set him apart. The further steps now followed in rapid succession. God having prepared the workman and gathered the material, the structure went on quietly and rapidly until the life-work was complete. Cholera was at this time raging in Bristol. This terrible ’scourge of God’ first appeared about the middle of July and continued for three months, prayer-meetings being held often, and for a time daily, to plead for the removal of this visitation. Death stalked abroad, the knell of funeral-bells almost constantly sounding, and much solemnity hanging like a dark pall over the community. Of course many visits to the sick, dying, and afflicted became necessary, but it is remarkable that, among all the children of God among whom Mr. Muller and Mr. Craik laboured, but one died of this disease. In the midst of all this gloom and sorrow of a fatal epidemic, a little daughter was born to Mr. and Mrs. Muller September 17, 1832. About her name, Lydia, sweet fragrance lingers, for she became one of God’s purest saints and the beloved wife of James Wright. How little do we forecast at the time the future of a new-born babe who, like Samuel, may in God’s decree be established to be a prophet of the Lord, or be set apart to some peculiar sphere of service, as in the case of another Lydia, whose heart the Lord opened and whom He called to be the nucleus of the first Christian church in Europe. Mr. Mullers unfeigned humility, and the docility that always accompanies that unconscious grace, found new exercise when the meetings with inquirers revealed the fact that his colleague’s preaching was much more used of God than his own, in conviction and conversion. This discovery led to much self-searching, and he concluded that three reasons lay back of this fact: first, Mr. Craik was more spiritually minded than himself; second, he was more earnest in prayer for converting power; and third, he oftener spoke directly to the unsaved, in his public ministrations. Such disclosures of his own comparative lack did not exhaust themselves in vain self-reproaches, but led at once to more importunate prayer, more diligent preparation for addressing the unconverted, and more frequent appeals to this class. From this time on, Mr. Muller’s preaching had the seal of God upon it equally with his brother’s. What a wholesome lesson to learn, that for every defect in our service there is a cause, and that the one all-sufficient remedy is the throne of grace, where in every time of need we may boldly come to find grace and help! It has been already noted that Mr. Muller did not satisfy himself with more prayer, but gave new diligence and study to the preparation of discourses adapted to awaken careless souls. In the supernatural as well as the natural sphere, there is a law of cause and effect. Even the Spirit of God works not without order and method; He has His chosen channels through which He pours blessing. There is no accident in the spiritual world. "The Spirit bloweth where He listeth," but even the wind has its circuits. There is a kind of preaching, fitted to bring conviction and conversion, and there is another kind which is not so fitted. Even in the faithful use of truth there is room for discrimination and selection. In the armory of the word of God are many weapons, and all have their various uses and adaptations. Blessed is the workman or warrior who seeks to know what particular implement or instrument God appoints for each particular work or conflict. We are to study to keep in such communion with His word and Spirit as that we shall be true workmen that need "not to be ashamed, rightly dividing the word of truth." (2 Timothy 2:15.) This expression, found in Paul’s second letter to Timothy, is a very peculiar one (ορθοτομοντα τον λόγον τῆς αληθειας). It seems to be nearly equivalent to the Latin phrase recte viam secare--to cut a straight road--and to hint that the true workman of God is like the civil engineer to whom it is given to construct a direct road to a certain point. The hearer’s heart and conscience is the objective point, and the aim of the preacher should be, so to use God’s truth as to reach most directly and effectively the needs of the hearer. He is to avoid all circuitous routes, all evasions, all deceptive apologies and by-ways of argument, and seek by God’s help to find the shortest, straightest, quickest road to the convictions and resolutions of those to whom he speaks. And if the road-builder, before he takes any other step, first carefully surveys his territory and lays out his route, how much more should the preacher first study the needs of his hearers and the best ways of successfully dealing with them, and then with even more carefulness and prayerfulness study the adaptation of the word of God and the gospel message to meet those wants. Early in the year 1833, letters from missionaries in Baghdad urged Messrs. Muller and Craik to join them in labours in that distant field, accompanying the invitation with drafts for two hundred pounds for costs of travel. Two weeks of prayerful inquiry as to the mind of the Lord, however, led them to a clear decision not to go--a choice never regretted, and which is here recorded only as part of a complete biography, and as illustrating the manner in which each new call for service was weighed and decided. We now reach another stage of Mr. Muller’s entrance upon his complete life-work. In February, 1832, he had begun to read the biography of A. H. Francke, the founder of the Orphan Houses of Halle. As that life and work were undoubtedly used of God to make him a like instrument in a kindred service, and to mould even the methods of his philanthropy, a brief sketch of Francke’s career may be helpful. August H. Francke was Muller’s fellow countryman. About 1696, at Halle in Prussia, he had commenced the largest enterprise for poor children then existing in the world. He trusted in God, and He whom he trusted did not fail him, but helped him throughout abundantly. The institutions, which resembled rather a large street than a building, were erected, and in them about two thousand orphan children were housed, fed, clad, and taught. For about thirty years all went on under Francke’s own eyes, until 1727, when it pleased the Master to call the servant up higher; and after his departure his like-minded son-in-law became the director. Two hundred years have passed, and these Orphan Houses are still in existence, serving their noble purpose. It is needful only to look at these facts and compare with Francke’s work in Halle George Muller’s monuments to a prayer-hearing God on Ashley Down, to see that in the main the latter work so far resembles the former as to be in not a few respects its counterpart. Mr. Muller began his orphan work a little more than one hundred years after Francke’s death; ultimately housed, fed, clothed, and taught over two thousand orphans year by year; personally supervised the work for over sixty years--twice as long a period as that of Francke’s personal management--and at his decease likewise left his like minded son-in-law to be his successor as the sole director of the work. It need not be added that, beginning his enterprise like Francke in dependence on God alone, the founder of the Bristol Orphan Houses trusted from first to last only in Him. It is very noticeable how, when God is preparing a workman for a certain definite service, He often leads him out of the beaten track into a path peculiarly His own by means of some striking biography, or by contact with some other living servant who is doing some such work, and exhibiting the spirit which must guide if there is to be a true success. Meditation on Franeke’s life and work naturally led this man who was hungering for a wider usefulness to think more of the poor homeless waifs about him, and to ask whether he also could not plan under God some way to provide for them; and as he was musing the fire burned. As early as June 12, 1833, when not yet twenty-eight years old, the inward flame began to find vent in a scheme which proved the first forward step toward his orphan work. It occurred to him to gather out of the streets, at about eight o’clock each morning, the poor children, give them a bit of bread for breakfast, and then, for about an hour and a half, teach them to read or read to them the Holy Scriptures; and later on to do a like service to the adult and aged poor. He began at once to feed from thirty to forty such persons, confident that, as the number increased, the Lord’s provision would increase also. Unburdening his heart to Mr. Craik, he was guided to a place which could hold one hundred and fifty children and which could be rented for ten shillings yearly; as also to an aged brother who would gladly undertake the teaching. Unexpected obstacles, however, prevented the carrying out of this plan. The work already pressing upon Mr. Muller and Mr. Craik, the rapid increase of applicants for food, and the annoyance to neighbours of having crowds of idlers congregating in the streets and lying about in troops--these were some of the reasons why this method was abandoned. But the central thought and aim were never lost sight of: God had planted a seed in the soil of Mr. Mullers heart, presently to spring up in the orphan work, and in the Scriptural Knowledge Institution with its many branches and far-reaching fruits. From time to time a backward glance over the Lord’s dealings encouraged his heart, as he looked forward to unknown paths and untried scenes. He records at this time--the close of the year 1833--that during the four years since he first began to trust in the Lord alone for temporal supplies he had suffered no want. He had received during the first year one hundred and thirty pounds, during the second one hundred and fifty-one, during the third one hundred and ninety-five, and during the last two hundred and sixty-seven--all in free-will offerings and without ever asking any human being for a penny. He had looked alone to the Lord, yet he had not only received a supply, but an increasing supply, year by year. Yet he also noticed that at each year’s close he had very little, if anything, left, and that much had come through strange channels, from distances very remote, and from parties whom he had never seen. He observed also that in every case, according as the need was greater or less, the supply corresponded. He carefully records for the benefit of others that, when the calls for help were many, the Great Provider showed Himself able and willing to send help accordingly.* The ways of divine dealing which he had thus found true of the early years of his life of trust were marked and magnified in all his after-experience, and the lessons learned in these first four years prepared him for others taught in the same school of God and under the same Teacher. * Vol. I. 105. Thus God had brought His servant by a way which he knew not to the very place and sphere of his life’s widest and most enduring work. He had moulded and shaped His chosen vessel, and we are now to see to what purposes of world-wide usefulness that earthen vessel was to be put, and how conspicuously the excellency of the power was to be of God and not of man. ======================================================================== CHAPTER 13: 01.08. CHAPTER VIII A TREE OF GOD'S OWN PLANTING ======================================================================== CHAPTER VIII A TREE OF GOD’S OWN PLANTING THE time was now fully come when the divine Husbandman was to glorify Himself by a product of His own husbandry in the soil of Bristol. On February 20, 1834, George Muller was led of God to sow the seed of what ultimately developed into a great means of good, known as "The Scriptural Knowledge Institution, for Home and Abroad." As in all other steps of his life, this was the result of much prayer, meditation on the Word, searching of his own heart, and patient waiting to know the mind of God. A brief statement of the reasons for founding such an institution, and the principles on which it was based, will be helpful at this point. Motives of conscience controlled Mr. Muller and Mr. Craik in starting a new work rather than in uniting with existing societies already established for missionary purposes, Bible and tract distribution, and for the promotion of Christian schools. As they had sought to conform personal life and church conduct wholly to the scriptural pattern, they felt that all work for God should be carefully carried on in exact accordance with His known will, in order to have His fullest blessing. Many features of the existing societies seemed to them extra-scriptural, if not decidedly anti-scriptural, and these they felt constrained to avoid. For example, they felt that the end proposed by such organizations, namely, the conversion of the world in this dispensation, was not justified by the Word, which everywhere represents this as the age of the outgathering of the church from the world, and not the ingathering of the world into the church. To set such an end before themselves as the world’s conversion would therefore not only be unwarranted by Scripture, but delusive and disappointing, disheartening God’s servants by the failure to realize the result, and dishonoring to God Himself by making Him to appear unfaithful. Again, these existing societies seemed to Mr. Muller and Mr. Craik to sustain a wrong relation to the world--mixed up with it, instead of separate from it. Anyone by paying a certain fixed sum of money might become a member or even a director, having a voice or vote in the conduct of affairs and becoming eligible to office. Unscriptural means were commonly used to raise money, such as appealing for aid to unconverted persons, asking for donations simply for money’s sake and without regard to the character of the donors or the manner in which the money was obtained. The custom of seeking patronage from men of the world and asking such to preside at public meetings, and the habit of contracting debts,--these and some other methods of management seemed so unscriptural and unspiritual that the founders of this new institution could not with a good conscience give them sanction. Hence they hoped that by basing their work upon thoroughly biblical principles they might secure many blessed results. First of all, they confidently believed that the work of the Lord could be best and most successfully carried on within the landmarks and limits set up in His word; that the fact of thus carrying it on would give boldness in prayer and confidence in labour. But they also desired the work itself to be a witness to the living God, and a testimony to believers, by calling attention to the objectionable methods already in use and encouraging all God’s true servants in adhering to the principles and practices which He has sanctioned. On March 5th at a public meeting a formal announcement of the intention to found such an institution was accompanied by a full statement of its purposes and principles,* in substance as follows: * Appendix D. Journal I. 107-113. 1. Every believer’s duty and privilege is to help on the cause and work of Christ. 2. The patronage of the world is not to be sought after, depended upon, or countenanced. 3. Pecuniary aid, or help in managing or carrying on its affairs, is not to be asked for or sought from those who are not believers. 4. Debts are not to be contracted or allowed for any cause in the work of the Lord. 5. The standard of success is not to be a numerical or financial standard. 6. All compromise of the truth or any measures that impair testimony to God are to be avoided. Thus the word of God was accepted as counsellor, and all dependence was on God’s blessing in answer to prayer. The objects of the institution were likewise announced as follows: 1. To establish or aid day-schools, Sunday-schools, and adult-schools, taught and conducted only by believers and on thoroughly scriptural principles. 2. To circulate the Holy Scriptures, wholly or in portions, over the widest possible territory. 3. To aid missionary efforts and assist labourers, in the Lord’s vineyard anywhere, who are working upon a biblical basis and looking only to the Lord for support. To project such a work, on such a scale, and at such a time, was doubly an act of faith; for not only was the work already in hand enough to tax all available time and strength, but at this very time this record appears in Mr. Muller’s journal: "We have only one shilling left." Surely no advance step would have been taken, had not the eyes been turned, not on the empty purse, but on the full and exhaustless treasury of a rich and bountiful Lord! It was plainly God’s purpose that, out of such abundance of poverty, the riches of His liberality should be manifested. It pleased Him, from whom and by whom are all things, that the work should be begun when His servants were poorest and weakest, that its growth to such giant proportions might the more prove it to be a plant of His own right hand’s planting, and that His word might be fulfilled in its whole history: "I the Lord do keep it: I will water it every moment: Lest any hurt it, I will keep it night and day:" (Isaiah 27:3.) Whatever may be thought as to the need of such a new organization, or as to such scruples as moved its founders to insist even in minor matters upon the closest adherence to scripture teaching, this at least is plain, that for more than half a century it has stood upon its original foundation, and its increase and usefulness have surpassed the most enthusiastic dreams of its founders; nor have the principles first avowed ever been abandoned. With the Living God as its sole patron, and prayer as its only appeal, it has attained vast proportions, and its world-wide work has been signally owned and blessed. On March 19th Mrs. Muller gave birth to a son, to the great joy of his parents; and, after much prayer, they gave him the name Elijah--"My God is Jah"--the name itself being one of George Mullers life-mottoes. Up to this time the families of Mr. Muller and Mr. Craik had dwelt under one roof, but henceforth it was thought wise that they should have separate lodgings. When, at the close of 1834, the usual backward glance was cast over the Lord’s leadings and dealings, Mr. Muller gratefully recognized the divine goodness which had thus helped him to start upon its career the work with its several departments. Looking to the Lord alone for light and help, he had laid the corner-stone of this "little institution"; and in October, after only seven months’ existence, it had already begun to be established. In the Sunday-school there were one hundred and twenty children; in the adult classes, forty; in the four day-schools, two hundred and nine boys and girls; four hundred and eighty-two Bibles and five hundred and twenty Testaments had been put into circulation, and fifty-seven pounds had been spent in aid of missionary operations. During these seven months the Lord had sent, in answer to prayer, over one hundred and sixty-seven pounds in money, and much blessing upon the work itself. The brothers and sisters who were in charge had likewise been given by the same prayer-hearing God, in direct response to the cry of need and the supplication of faith. Meanwhile another object was coming into greater prominence before the mind and heart of Mr. Muller: it was the thought of making some permanent provision for fatherless and motherless children. An orphan boy who had been in the school had been taken to the poorhouse, no longer able to attend on account of extreme poverty; and this little incident set Mr. Muller thinking and praying about orphans. Could not something be done to meet the temporal and spiritual wants of this class of very poor children? Unconsciously to himself, God had set a seed in his soul, and was watching and watering it. The idea of a definite orphan work had taken root within him, and, like any other living germ, it was springing up and growing, he knew not how. As yet it was only in the blade, but in time there would come the ear and the full-grown corn in the ear, the new seed of a larger harvest. Meanwhile the church was growing. In these two and a half years over two hundred had been added, making the total membership two hundred and fifty-seven; but the enlargement of the work generally neither caused the church life to be neglected nor any one department of duty to suffer declension--a very noticeable fact in this history. The point to which we have now come is one of double interest and importance, as at once a point of arrival and of departure. The work of God’s chosen servant may be considered as fairly if not fully inaugurated in all its main forms of service. He himself is in his thirtieth year, the age when his divine Master began to be fully manifest to the world and to go about doing good. Through the preparatory steps and stages leading up to his complete mission and ministry to the church and the world, Christ’s humble disciple has likewise been brought, and his fuller career of usefulness now begins, with the various agencies in operation whereby for more than threescore years he was to show both proof and example of what God can do through one man who is willing to be simply the instrument for Him to work with. Nothing is more marked in George Muller, to the very day of his death, than this, that he so looked to God and leaned on God that he felt himself to be nothing, and God everything. He sought to be always and in all things surrendered as a passive tool to the will and hand of the Master Workman. This point of arrival and of departure is also a point of prospect. Here, halting and looking backward, we may take in at a glance the various successive steps and stages of preparation whereby the Lord had made His servant ready for the sphere of service to which He called, and for which He fitted him. One has only, from this height, to look over the ten years that were past, to see beyond dispute or doubt the divine design that lay back of George Mullers life, and to feel an awe of the God who thus chooses and shapes, and then uses, His vessels of service. It will be well, even if it involves some repetition, to pass in review the more important steps in the process by which the divine Potter had shaped His vessel for His purpose, educating and preparing George Muller for His work. 1. First of all, his conversion. In the most unforeseen manner and at the most unexpected time God led him to turn from the error of his way, and brought him to a saving knowledge of Jesus Christ. 2. Next, his missionary spirit. That consuming flame was kindled within him which, when it is fanned by the Spirit and fed by the fuel of facts, inclines to unselfish service and makes one willing to go wherever, and to do whatever, the Lord will. 3. Next, his renunciation of self. In more than one instance he was enabled to give up for Christ’s sake an earthly attachment that was idolatrous, because it was a hindrance to his full obedience and single-eyed loyalty to his heavenly Master. 4. Then his taking counsel of God. Early in his Christian life he formed the habit, in things great and small, of ascertaining the will of the Lord before taking action, asking guidance in every matter, through the Word and the Spirit. 5. His humble and childlike temper. The Father drew His child to Himself, imparting to him the simple mind that asks believingly and trusts confidently, and the filial spirit that submits to fatherly counsel and guidance. 6. His method of preaching. Under this same divine tuition he early learned how to preach the Word, in simple dependence on the Spirit of God, studying the Scriptures in the original and expounding them without wisdom of words. 7. His cutting loose from man. Step by step, all dependence on man or appeals to man for pecuniary support were abandoned, together with all borrowing, running into debt, stated salary, etc. His eyes were turned to God alone as the Provider. 8. His satisfaction in the Word. As knowledge of the Scriptures grew, love for the divine oracles increased, until all other books, even of a religious sort, lost their charms in comparison with God’s own text-book, as explained and illumined by the divine Interpreter. 9. His thorough Bible study. Few young men have ever been led to such a systematic search into the treasures of God’s truth. He read the Book of God through and through, fixing its teachings on his mind by meditation and translating them into practice. 10. His freedom from human control. He felt the need of independence of man in order to complete dependence on God, and boldly broke all fetters that hindered his liberty in preaching, in teaching, or in following the heavenly Guide and serving the heavenly Master. 11. His use of opportunity. He felt the value of souls, and he formed habits of approaching others as to matters of salvation, even in public conveyances. By a word of witness, a tract, a humble example, he sought constantly to lead some one to Christ. 12. His release from civil obligations. This was purely providential. In a strange way God set him free from all liability to military service, and left him free to pursue his heavenly calling as His soldier, without entanglement in the affairs of this life. 13. His companions in service. Two most efficient coworkers were divinely provided: first his brother Craik so like-minded with himself, and secondly, his wife, so peculiarly God’s gift, both of them proving great aids in working and in bearing burdens of responsibility. 14. His view of the Lord’s coming. He thanked God for unveiling to him that great truth, considered by him as second to no other in its influence upon his piety and usefulness; and in the light of it he saw clearly the purpose of this gospel age, to be not to convert the world but to call out from it a believing church as Christ’s bride. 15. His waiting on God for a message. For every new occasion he asked of Him a word in season; then a mode of treatment, and unction in delivery; and, in godly simplicity and sincerity, with the demonstration of the Spirit, he aimed to reach the hearers. 16. His submission to the authority of the Word. In the light of the holy oracles he reviewed all customs, however ancient, and all traditions of men, however popular, submitted all opinions and practices to the test of Scripture, and then, regardless of consequences, walked according to any new light God gave him. 17. His pattern of church life. From his first entrance upon pastoral work, he sought to lead others only by himself following the Shepherd and Bishop of Souls. He urged the assembly of believers to conform in all things to New Testament models so far as they could be clearly found in the Word, and thus reform all existing abuses. 18. His stress upon voluntary offerings. While he courageously gave up all fixed salary for himself, he taught that all the work of God should be maintained by the freewill gifts of believers, and that pew-rents promote invidious distinctions among saints. 19. His surrender of all earthly possessions. Both himself and his wife literally sold all they had and gave alms, henceforth to live by the day, hoarding no money even against a time of future need, sickness, old age, or any other possible crisis of want. 20. His habit of secret prayer. He learned so to prize closet communion with God that he came to regard it as his highest duty and privilege. To him nothing could compensate for the lack or loss of that fellowship with God and meditation on His word which are the support of all spiritual life. 21. His jealousy of his testimony. In taking oversight of a congregation he took care to guard himself from all possible interference with fulness and freedom of utterance and of service. He could not brook any restraints upon his speech or action that might compromise his allegiance to the Lord or his fidelity to man. 22. His organizing of work. God led him to project a plan embracing several departments of holy activity, such as the spreading of the knowledge of the word of God everywhere, and the encouraging of world-wide evangelization and the Christian education of the young; and to guard the new Institution from all dependence on worldly patronage, methods, or appeals. 23. His sympathy with orphans. His loving heart had been drawn out toward poverty and misery everywhere, but especially in the case of destitute children bereft of both parents; and familiarity with Francke’s work at Halle suggested similar work at Bristol. 24. Beside all these steps of preparation, he had been guided by the Lord from his birthplace in Prussia to London, Teignmouth, and Bristol in Britain, and thus the chosen vessel, shaped for its great use, had by the same divine Hand been borne to the very place where it was to be of such signal service in testimony to the Living God. Surely no candid observer can survey this course of divine discipline and preparation, and remember how brief was the period of time it covers, being less than ten years, and mark the many distinct steps by which this education for a life of service was made singularly complete, without a feeling of wonder and awe. Every prominent feature, afterward to appear conspicuous in the career of this servant of God, was anticipated in the training whereby he was fitted for his work and introduced to it. We have had a vivid vision of the divine Potter sitting at His wheel, taking the clay in His hands, softening its hardness, subduing it to His own will; then gradually and skilfully shaping from it the earthen vessel; then baking it in His oven of discipline till it attained the requisite solidity and firmness, then filling it with the rich treasures of His word and Spirit, and finally setting it down where He would have it serve His special uses in conveying to others the excellency of His power! To lose sight of this sovereign shaping Hand is to miss one of the main lessons God means to teach us by George Muller’s whole career. He himself saw and felt that he was only an earthen vessel; that God had both chosen and filled him for the work he was to do; and, while this conviction made him happy in his work, it made him humble, and the older he grew the humbler he became. He felt more and more his own utter insufficiency. It grieved him that human eyes should ever turn away from the Master to the servant, and he perpetually sought to avert their gaze from himself to God alone. "For of Him, and through Him, and to Him are all things--to Whom be glory for ever and ever. Amen." There are several important episodes in Mr. Muller’s history which may be lightly passed by, because not so characteristic of him as that they might not have been common to many others, and therefore not constituting features so distinguishing this life from others as to make it a special lesson to believers. For example, early in 1835 he made a visit to Germany upon a particular errand. He went to aid Mr. Groves, who had come from the East Indies to get missionary recruits, and who asked help of him, as of one knowing the language of the country, in setting the claims of India before German brethren, and pleading for its unsaved millions. When Mr. Muller went to the alien office in London to get a passport, he found that, through ignorance, he had broken the law which required every alien semi-annually to renew his certificate of residence, under penalty of fifty pounds fine or imprisonment. He confessed to the officer his non-compliance, excusing himself only on the ground of ignorance, and trusted all consequences with God, who graciously inclined the officer to pass over his non-compliance with the law. Another hindrance which still interfered with obtaining his passport, was also removed in answer to prayer; so that at the outset he was much impressed with the Lord’s sanction of his undertaking. His sojourn abroad continued for nearly two months, during which time he was at Paris, Strasburg, Basle, Tubingen, Wurtemberg, Sehaffhausen, Stuttgart, Halle, Sandersleben, Aschersleben, Heimersleben, Halberstadt, and Hamburg. At Halle, calling on Dr. Tholuck after seven years of separation, he was warmly welcomed and constrained to lodge at his house. From Dr. Tholuck he heard many delightful incidents as to former fellow students who had been turned to the Lord from impious paths, or had been strengthened in their Christian faith and devotion. He also visited Francke’s orphan houses, spending an evening in the very room where God’s work of grace had begun in his heart, and meeting again several of the same little company of believers that in those days had prayed together. He likewise gave everywhere faithful witness to the Lord. While at his father’s house the way was opened for him to bear testimony indirectly to his father and brother. He had found that a direct approach to his father upon the subject of his soul’s salvation only aroused his anger, and he therefore judged that it was wiser to refrain from a course which would only repel one whom he desired to win. An unconverted friend of his father was visiting him at this time, before whom he put the truth very frankly and fully, in the presence of both his father and brother, and thus quite as effectively gave witness to them also. But he was especially moved to pray that he might by his whole life bear witness at his home, manifesting his love for his kindred and his own joy in God, his satisfaction in Christ, and his utter indifference to all former fascinations of a worldly and sinful life, through the supreme attraction he found in Him; for this, he felt sure, would have far more influence than any mere words: our walk counts for more than our talk, always. The effect was most happy. God so helped the son to live before the father that, just before his leaving for England, he said to him: "My son, may God help me to follow your example, and to act according to what you have said to me!" On June 22, 1835, Mr. Muller’s father-in-law, Mr. Groves, died; and both of his own children were very ill, and four days later little Elijah was taken. Both parents had been singularly prepared for these bereavements, and were divinely upheld. They had felt no liberty in prayer for the child’s recovery, dear as he was; and grandfather and grandson were laid in one grave. Henceforth Mr. and Mrs. Muller were to have no son, and Lydia was to remain their one and only child. About the middle of the following month, Mr. Muller was quite disabled from work by weakness of the chest, which made necessary rest and change. The Lord tenderly provided for his need through those whose hearts He touched, leading them to offer him and his wife hospitalities in the Isle of Wight, while at the same time money was sent him which was designated for ’a change of air.’ On his thirtieth birthday, in connection with specially refreshing communion with God, and for the first time since his illness, there was given him a spirit of believing prayer for his own recovery; and his strength so rapidly grew that by the middle of October he was back in Bristol. It was just before this, on the ninth of the same month, that the reading of John Newton’s Life stirred him up to bear a similar witness to the Lord’s dealings with himself. Truly there are no little things in our life, since what seems to be trivial may be the means of bringing about results of great consequence. This is the second time that a chance reading of a book had proved a turning-point with George Muller. Franke’s life stirred his heart to begin an orphan work, and Newton’s life suggested the narrative of the Lord’s dealings. To what is called an accident are owing, under God, those pages of his life-journal which read like new chapters in the Acts of the Apostles, and will yet be so widely read, and so largely used of God. ======================================================================== CHAPTER 14: 01.09. CHAPTER IX THE GROWTH OF GOD'S OWN PLANT ======================================================================== CHAPTER IX THE GROWTH OF GOD’S OWN PLANT THE last great step of full entrance upon Mr. Muller’s life-service was the founding of the orphan work, a step so important and so prominent that even the lesser particulars leading to it have a strange significance and fascination. In the year 1835, on November 20th, in taking tea at the house of a Christian sister, he again saw a copy of Francke’s life. For no little time he had thought of like labours, though on no such scale, nor in mere imitation of Francke, but under a sense of similar divine leading. This impression had grown into a conviction, and the conviction had blossomed into a resolution which now rapidly ripened into corresponding action. He was emboldened to take this forward step in sole reliance on God, by the fact that at that very time, in answer to prayer, ten pounds more had been sent him than he had asked for other existing work, as though God gave him a token of both willingness and readiness to supply all needs. Nothing is more worthy of imitation, perhaps, than the uniformly deliberate, self-searching, and prayerful way in which he set about any work which he felt led to undertake. It was preeminently so in attempting this new form of service, the future growth of which was not then even in his thought. In daily prayer he sought as in his Master’s presence to sift from the pure grain of a godly purpose to glorify Him, all the chaff of selfish and carnal motives, to get rid of every taint of worldly self-seeking or lust of applause, and to bring every thought into captivity to the Lord. He constantly probed his own heart to discover the secret and subtle impulses which are unworthy of a true servant of God; and, believing that a spiritually minded brother often helps one to an insight into his own heart, he spoke often to his brother Craik about his plans, praying God to use him as a means of exposing any unworthy motive, or of suggesting any scriptural objections to his project. His honest aim being to please God, he yearned to know his own heart, and welcomed any light which revealed his real self and prevented a mistake. Mr. Craik so decidedly encouraged him, and further prayer so confirmed previous impressions of God’s guidance, that on December 2, 1835, the first formal step was taken in ordering printed bills announcing a public meeting for the week following, when the proposal to open an orphan house was to be laid before brethren, and further light to be sought unitedly as to the mind of the Lord. Three days later, in reading the Psalms, he was struck with these nine words: "OPEN THY MOUTH WIDE, AND I WILL FILL IT." (Psalms 81:10.) From that moment this text formed one of his great life-mottoes, and this promise became a power in moulding all his work. Hitherto he had not prayed for the supply of money or of helpers, but he was now led to apply this scripture confidently to this new plan, and at once boldly to ask for premises, and for one thousand pounds in money, and for suitable helpers to take charge of the children. Two days after, he received, in furtherance of his work, the first gift of money--one shilling--and within two days more the first donation in furniture--a large wardrobe. The day came for the memorable public meeting--December 9th. During the interval Satan had been busy hurling at Mr. Muller his fiery darts, and he was very low in spirit. He was taking a step not to be retraced without both much humiliation to himself and reproach to his Master: and what if it were a misstep and he were moving without real guidance from above! But as soon as he began to speak, help was given him. He was borne up on the Everlasting Arms, and had the assurance that the work was of the Lord. He cautiously avoided all appeals to the transient feelings of his hearers, and took no collection, desiring all these first steps to be calmly taken, and every matter carefully and prayerfully weighed before a decision. Excitement of emotion or kindlings of enthusiasm might obscure the vision and hinder clear apprehension of the mind of God. After the meeting there was a voluntary gift of ten shillings, and one sister offered herself for the work. The next morning a statement concerning the new orphan work was put in print, and on January 16, 1836, a supplementary statement appeared.* * Appendix E. Narrative 1:143-146, 148-152, 154, 155. At every critical point Mr. Muller is entitled to explain his own views and actions; and the work he was now undertaking is so vitally linked with his whole after-life that it should here have full mention. As to his proposed orphan house he gives three chief reasons for its establishment: 1. That God may be glorified in so furnishing the means as to show that it is not a vain thing to trust in Him. 2. That the spiritual welfare of fatherless and motherless children may be promoted. 3. That their temporal good may be secured. He had frequent reminders in his pastoral labours that the faith of God’s children greatly needed strengthening; and he longed to have some visible proof to point to, that the heavenly Father is the same faithful Promiser and Provider as ever, and as willing to PROVE Himself the LIVING GOD to all who put their trust in Him, and that even in their old age He does not forsake those who rely only upon Him. Remembering the great blessing that had come to himself through the work of faith of Francke, he judged that he was bound to serve the Church of Christ in being able to take God at His word and rely upon it. If he, a poor man, without asking any one but God, could get means to carry on an orphan house, it would be seen that God is FAITHFUL STILL and STILL HEARS PRAYER. While the orphan work was to be a branch of the Scriptural Knowledge Institution, only those funds were to be applied thereto which should be expressly given for that purpose; and it would be carried on only so far and so fast as the Lord should provide both money and helpers. It was proposed to receive only such children as had been bereft of both parents, and to take in such from their seventh to their twelfth year, though later on younger orphans were admitted; and to bring up the boys for a trade, and the girls for service, and to give them all a plain education likely to fit them for their life-work. So soon as the enterprise was fairly launched, the Lord’s power and will to provide began at once and increasingly to appear; and, from this point on, the journal is one long record of man’s faith and supplication and of God’s faithfulness and interposition. It only remains to note the new steps in advance which mark the growth of the work, and the new straits which arise and how they are met, together with such questions and perplexing crises as from time to time demand and receive a new divine solution. A foremost need was that of able and suitable helpers, which only God could supply. In order fully to carry out his plans, Mr. Muller felt that he must have men and women like-minded, who would naturally care for the state of the orphans and of the work. If one Achan could disturb the whole camp of Israel, and one Ananias or Saphira, the whole church of Christ, one faithless, prayerless, self-seeking assistant would prove not a helper but a hinderer both to the work itself and to all fellow-workers. No step was therefore hastily taken. He had patiently waited on God hitherto, and he now waited to receive at His hands His own chosen servants to join in this service and give to it unity of plan and spirit. Before he called, the Lord answered. As early as December 10th a brother and sister had willingly offered themselves, and the spirit that moved them will appear in the language of their letter: "We propose ourselves for the service of the intended orphan house, if you think us qualified for it; also to give up all the furniture, etc., which the Lord has given us, for its use; and to do this without receiving any salary whatever; believing that, if it be the will of the Lord to employ us, He will supply all our need." Other similar self-giving followed, proving that God’s people are willing in the day of His power. He who wrought in His servant to will and to work, sent helpers to share his burdens, and to this day has met all similar needs out of His riches in glory. There has never yet been any lack of competent, cheerful, and devoted helpers, although the work so rapidly expanded and extended. The gifts whereby the work was supported need a separate review that many lessons of interest may find a record. But it should here be noted that, among the first givers, was a poor needlewoman who brought the surprising sum of one hundred pounds, the singular self-denial and whole-hearted giving exhibited making this a peculiarly sacred offering and a token of God’s favour. There was a felt significance in His choice of a poor sickly seamstress as His instrument for laying the foundations for this great work. He who worketh all things after the counsel of His own will, passing by the rich, mighty, and noble somethings of this world, chose again the poor, weak, base, despised nothings, that no flesh should glory in His presence. For work among orphans a house was needful, and for this definite prayer was offered; and April 1, 1836, was fixed as the date for opening such house for female orphans, as the most helplessly destitute. The building, No. 6 Wilson Street, where Mr. Muller had himself lived up to March 25th, having been rented for one year, was formally opened April 21st, the day being set apart for prayer and praise. The public generally were informed that the way was open to receive needy applicants, and the intimation was further made on May 18th that it was intended shortly to open a second house for infant children--both boys and girls. We now retrace our steps a little to take special notice of a fact in Mr. Muller’s experience which, in point of time, belongs earlier. Though he had brought before the Lord even the most minute details about his plans for the proposed orphan work and house and helpers, asking in faith for building and furnishing, money for rent and other expenses, etc., he confesses that he had never once asked the Lord to send the orphans! This seems an unaccountable omission; but the fact is he had assumed that there would be applications in abundance. His surprise and chagrin cannot easily be imagined, when the appointed time came for receiving applications, February 3rd, and not one application was made! Everything was ready except the orphans. This led to the deepest humiliation before God. All the evening of that day he literally lay on his face, probing his own heart to read his own motives, and praying God to search him and show him His mind. He was thus brought so low that from his heart he could say that, if God would thereby be more glorified, he would rejoice in the fact that his whole scheme should come to nothing. The very next day the first application was made for admission; on April 11th orphans began to be admitted; and by May 18th there were in the house twenty-six, and more daily expected. Several applications being made for children under seven, the conclusion was reached that, while vacancies were left, the limit of years at first fixed should not be adhered to; but every new step was taken with care and prayer, that it should not be in the energy of the flesh, or in the wisdom of man, but in the power and wisdom of the Spirit. How often we forget that solemn warning of the Holy Ghost, that even when our whole work is not imperilled by a false beginning, but is well laid upon a true foundation, we may carelessly build into it wood, hay, and stubble, which will be burned up in the fiery ordeal that is to try every man’s work of what sort it is! The first house had scarcely been opened for girls when the way for the second was made plain, suitable premises being obtained at No. 1 in the same street, and a well-fitted matron being given in answer to prayer. On November 28th, some seven months after the opening of the first, this second house was opened. Some of the older and abler girls from the first house were used for the domestic work of the second, partly to save hired help, and partly to accustom them to working for others and thus give a proper dignity to what is sometimes despised as a degrading and menial form of service. By April 8, 1837, there were in each house thirty orphan children. The founder of this orphan work, who had at the first asked for one thousand pounds of God, tells us that, in his own mind, the thing was as good as done, so that he often gave thanks for this large sum as though already in hand. (Mark 11:24; 1 John 5:13-14.) This habit of counting a promise as fulfilled had much to do with the triumphs of his faith and the success of his labour. Now that the first part of his Narrative of the Lord’s Dealings was about to issue from the press, he felt that it would much honour the Master whom he served if the entire amount should be actually in hand before the Narrative should appear, and without any one having been asked to contribute. He therefore gave himself anew to prayer; and on June 15th the whole sum was complete, no appeal having been made but to the Living God, before whom, as he records with his usual mathematical precision, he had daily brought his petition for eighteen months and ten days. In closing this portion of his narrative he hints at a proposed further enlargement of the work in a third house for orphan boys above seven years, with accommodations for about forty. Difficulties interposed, but as usual disappeared before the power of prayer. Meanwhile the whole work of the Scriptural Knowledge Institution prospered, four day-schools having been established, with over one thousand pupils, and more than four thousand copies of the word of God having been distributed. George Muller was careful always to consult and then to obey conviction. Hence his moral sense, by healthy exercise, more and more clearly discerned good and evil. This conscientiousness was seen in the issue of the first edition of his Narrative. When the first five hundred copies came from the publishers, he was so weighed down by misgivings that he hesitated to distribute them. Notwithstanding the spirit of prayer with which he had begun, continued, and ended the writing of it and had made every correction in the proof; notwithstanding the motive, consciously cherished throughout, that God’s glory might be promoted in this record of His faithfulness, he reopened with himself the whole question whether this published Narrative might not turn the eyes of men from the great Master Workman to His human instrument. As he opened the box containing the reports, he felt strongly tempted to withhold from circulation the pamphlets it held; but from the moment when he gave out the first copy, and the step could not be retraced, his scruples were silenced. He afterward saw his doubts and misgivings to have been a temptation of Satan, and never thenceforth questioned that in writing, printing, and distributing this and the subsequent parts of the Narrative he had done the will of God. So broad and clear was the divine seal set upon it in the large blessing it brought to many and widely scattered persons that no room was left for doubt. It may be questioned whether any like journal has been as widely read and as remarkably used, both in converting sinners and in quickening saints. Proofs of this will hereafter abundantly appear. It was in the year 1837 that Mr. Muller, then in his thirty-second year, felt with increasingly deep conviction that to his own growth in grace, godliness, and power for service two things were quite indispensable: first, more retirement for secret communion with God, even at the apparent expense of his public work; and second, ampler provision for the spiritual oversight of the flock of God, the total number of communicants now being near to four hundred. The former of these convictions has an emphasis which touches every believer’s life at its vital centre. George Muller was conscious of being too busy to pray as he ought. His outward action was too constant for inward reflection, and he saw that there was risk of losing peace and power, and that activity even in the most sacred sphere must not be so absorbing as to prevent holy meditation on the Word and fervent supplication. The Lord said first to Elijah, "Go, HIDE THYSELF"; then, "Go, SHOW THYSELF." He who does not first hide himself in the secret place to be alone with God, is unfit to show himself in the public place to move among men. Mr. Muller afterward used to say to brethren who had "too much to do" to spend proper time with God, that four hours of work for which one hour of prayer prepares, is better than five hours of work with the praying left out; that our service to our Master is more acceptable and our mission to man more profitable, when saturated with the moisture of God’s blessing--the dew of the Spirit. Whatever is gained in quantity is lost in quality whenever one engagement follows another without leaving proper intervals for refreshment and renewal of strength by waiting on God. No man, perhaps, since John Wesley has accomplished so much even in a long life as George Muller; yet few have ever withdrawn so often or so long into the pavilion of prayer. In fact, from one point of view his life seems more given to supplication and intercession than to mere action or occupation among men. At the same time he felt that the curacy of souls must not be neglected by reason of his absorption in either work or prayer. Both believers and inquirers needed pastoral oversight; neither himself nor his brother Craik had time enough for visiting so large a flock, many of whom were scattered over the city; and about fifty new members were added every year who had special need of teaching and care. Again, as there were two separate congregations, the number of meetings was almost doubled; and the interruptions of visitors from near and far, the burdens of correspondence, and the oversight of the Lord’s work generally, consumed so much time that even with two pastors the needs of the church could not be met. At a meeting of both congregations in October, these matters were frankly brought before the believers, and it was made plain that other helpers should be provided, and the two churches so united as to lessen the number of separate meetings. In October, 1837, a building was secured for a third orphan house, for boys; but as the neighbours strongly opposed its use as a charitable institution, Mr Muller, with meekness of spirit, at once relinquished all claim upon the premises, being mindful of the maxim of Scripture: "As much as lieth in you, live peaceably with all men." (Romans 12:18.) He felt sure that the Lord would provide, and his faith was rewarded in the speedy supply of a building in the same street where the other two houses were. Infirmity of the flesh again tried the faith and patience of Mr. Muller. For eight weeks he was kept out of the pulpit. The strange weakness in the head, from which he had suffered before and which at times seemed to threaten his reason, forced him to rest; and in November he went to Bath and Weston-super-Mare, leaving to higher Hands the work to which he was unequal. One thing he noticed and recorded: that, even during this head trouble, prayer and Bible-reading could be borne better than anything else. He concluded that whenever undue carefulness is expended on the body, it is very hard to avoid undue carelessness as to the soul; and that it is therefore much safer comparatively to disregard the body, that one may give himself wholly to the culture of his spiritual health and the care of the Lord’s work. Though some may think that in this he ran to a fanatical extreme, there is no doubt that such became more and more a law of his life. He sought to dismiss all anxiety, as a duty; and, among other anxious cares, that most subtle and seductive form of solicitude which watches every change of symptoms and rushes after some new medical man or medical remedy for all ailments real or fancied. Mr. Muller was never actually reckless of his bodily health. His habits were temperate and wholesome, but no man could be so completely wrapped up in his Master’s will and work without being correspondingly forgetful of his physical frame. There are not a few, even among God’s saints, whose bodily weaknesses and distresses so engross them that their sole business seems to be to nurse the body, keep it alive and promote its comfort. As Dr. Watts would have said, this is living "at a poor dying rate." When the year 1838 opened, the weakness and distress in the head still afflicted Mr. Muller. The symptoms were as bad as ever, and it particularly tried him that they were attended by a tendency to irritability of temper, and even by a sort of satanic feeling wholly foreign to him at other times. He was often reminded that he was by nature a child of wrath even as others, and that, as a child of God, he could stand against the wiles of the devil only by putting on the whole armour of God. The pavilion of God is the saint’s place of rest; the panoply of God is his coat of mail. Grace does not at once remove or overcome all tendencies to evil, but, if not eradicated, they are counteracted by the Spirit’s wondrous working. Peter found that so long as his eye was on His Master he could walk on the water. There is always a tendency to sink, and a holy walk with God, that defies the tendency downward, is a divine art that can neither be learned nor practised except so long as we keep ’looking unto Jesus’: that look of faith counteracts the natural tendency to sink, so long as it holds the soul closely to Him. This man of God felt his risk, and, sore as this trial was to him, he prayed not so much for its removal as that he might be kept from any open dishonour to the name of the Lord, beseeching God that he might rather die than ever bring on Him reproach. Mr. Muller’s journal is not only a record of his outer life of consecrated labour and its expansion, but it is a mirror of his inner life and its growth. It is an encouragement to all other saints to find that this growth was, like their own, in spite of many and formidable hindrances, over which only grace could triumph. Side by side with glimpses of habitual conscientiousness and joy in God, we have revelations of times of coldness and despondency. It is a wholesome lesson in holy living that we find this man setting himself to the deliberate task of cultivating obedience and gratitude; by the culture of obedience growing in knowledge and strength, and by the culture of gratitude growing in thankfulness and love. Weakness and coldness are not hopeless states: they have their divine remedies which strengthen and warm the whole being. Three entries, found side by side in his journal, furnish pertinent illustration and most wholesome instruction on this point. One entry records his deep thankfulness to God for the privilege of being permitted to be His instrument in providing for homeless orphans, as he watches the little girls, clad in clean warm garments, pass his window on their way to the chapel on the Lord’s day morning. A second entry records his determination, with God’s help, to send no more letters in parcels because he sees it to be a violation of the postal laws of the land, and because he desires, as a disciple of the Lord Jesus, to submit himself to all human laws so far as such submission does not conflict with loyalty to God. A third entry immediately follows which reveals this same man struggling against those innate tendencies to evil which compel a continual resort to the throne of grace with its sympathizing High Priest. "This morning," he writes, "I greatly dishonoured the Lord by irritability manifested towards my dear wife; and that, almost immediately after I had been on my knees before God, praising Him for having given me such a wife." These three entries, put together, convey a lesson which is not learned from either of them alone. Here is gratitude for divine mercy, conscientious resolve at once to stop a doubtful practice, and a confession of inconsistency in his home life. All of these are typical experiences and suggest to us means of gracious growth. He who lets no mercy of God escape thankful recognition, who never hesitates at once to abandon an evil or questionable practice, and who, instead of extenuating a sin because it is comparatively small, promptly confesses and forsakes it,--such a man will surely grow in Christlikeness. We must exercise our spiritual senses if we are to discern things spiritual. There is a clear vision for God’s goodness, and there is a dull eye that sees little to be thankful for; there is a tender conscience, and there is a moral sense that grows less and less sensitive to evil; there is an obedience to the Spirit’s rebuke which leads to immediate confession and increases strength for every new conflict. Mr. Muller cultivated habits of life which made his whole nature more and more open to divine impression, and so his sense of God became more and more keen and constant. One great result of this spiritual culture was a growing absorption in God and jealousy for His glory. As he saw divine things more clearly and felt their supreme importance, he became engrossed in the magnifying of them before men; and this is glorifying God. We cannot make God essentially any more glorious, for He is infinitely perfect; but we can help men to see what a glorious God He is, and thus come into that holy partnership with the Spirit of God whose office it is to take of the things of Christ and show them unto men, and so glorify Christ. Such fellowship in glorifying God Mr. Muller set before him: and in the light of such sanctified aspiration we may read that humble entry in which, reviewing the year 1837 with all its weight of increasing responsibility, he lifts his heart to his divine Lord and Master in these simple words: "Lord, Thy servant is a poor man; but he has trusted in Thee and made his boast in Thee before the sons of men; therefore let him not be confounded! Let it not be said, ’All this is enthusiasm, and therefore it is come to naught.’" One is reminded of Moses in his intercession for Israel, of Elijah in his exceeding jealousy for the Lord of hosts, and of that prayer of Jeremiah that so amazes us by its boldness: "Do not abhor us for Thy name’s sake! Do not disgrace the throne of Thy glory!"* * Comp. Numbers 14:13-19; 1 Kings 19:10; Jeremiah 14:21. Looking back over the growth of the work at the end of the year 1837, he puts on record the following facts and figures: Three orphan houses were now open with eighty-one children, and nine helpers in charge of them. In the Sunday-schools there were three hundred and twenty, and in the day-schools three hundred and fifty; and the Lord had furnished over three hundred and seven pounds for temporal supplies. From this same point of view it may be well to glance back over the five years of labour in Bristol up to July, 1837. Between himself and his brother Craik uninterrupted harmony had existed from the beginning. They had been perfectly at one in their views of the truth, in their witness to the truth, and in their judgment as to all matters affecting the believers over whom the Holy Ghost had made them overseers. The children of God had been kept from heresy and schism under their joint pastoral care; and all these blessings Mr. Muller and his true yoke-fellow humbly traced to the mercy and grace of the great Shepherd and Bishop of souls. Thus far over one hundred and seventy had been converted and admitted to fellowship, making the total number of communicants three hundred and seventy, nearly equally divided between Bethesda and Gideon. The whole history of these years is lit up with the sunlight of God’s smile and blessing. ======================================================================== CHAPTER 15: 01.10. CHAPTER X THE WORD OF GOD AND PRAYER ======================================================================== CHAPTER X THE WORD OF GOD AND PRAYER HABIT both shows and makes the man, for it is at once historic and prophetic, the mirror of the man as he is and the mould of the man as he is to be. At this point, therefore, special attention may properly be given to the two marked habits which had principally to do with the man we are studying. Early in the year 1838, he began reading that third biography which, with those of Francke and John Newton, had such a singular influence on his own life--Philip’s Life of George Whitefield. The life-story of the orphan’s friend had given the primary impulse to his work; the life-story of the converted blasphemer had suggested his narrative of the Lord’s dealings; and now the life-story of the great evangelist was blessed of God to shape his general character and give new power to his preaching and his wider ministry to souls. These three biographies together probably affected the whole inward and outward life of George Muller more than any other volumes but the Book of God, and they were wisely fitted of God to co-work toward such a blessed result. The example of Francke incited to faith in prayer and to a work whose sole dependence was on God. Newton’s witness to grace led to a testimony to the same sovereign love and mercy as seen in his own case. Whitefield’s experience inspired to greater fidelity and earnestness in preaching the Word, and to greater confidence in the power of the anointing Spirit. Particularly was this impression deeply made on Mr. Muller’s mind and heart: that Whitefield’s unparalleled success in evangelistic labours was plainly traceable to two causes and could not be separated from them as direct effects; namely, his unusual prayerfulness, and his habit of reading the Bible on his knees. The great evangelist of the last century had learned that first lesson in service, his own utter nothingness and helplessness: that he was nothing, and could do nothing, without God. He could neither understand the Word for himself, nor translate it into his own life, nor apply it to others with power, unless the Holy Spirit became to him both insight and unction. Hence his success; he was filled with the Spirit: and this alone accounts both for the quality and the quantity of his labours. He died in 1770, in the fifty-sixth year of his age, having preached his first sermon in Gloucester in 1736. During this thirty-four years his labours had been both unceasing and untiring. While on his journeyings in America, he preached one hundred and seventy-five times in seventy-five days, besides travelling, in the slow vehicles of those days, upwards of eight hundred miles. When health declined, and he was put on ’short allowance,’ even that was one sermon each week-day and three on Sunday. There was about his preaching, moreover, a nameless charm which held thirty thousand hearers half-breathless on Boston Common and made tears pour down the sooty faces of the colliers at Kingswood. The passion of George Muller’s soul was to know fully the secrets of prevailing with God and with man. George Whitefield’s life drove home the truth that God alone could create in him a holy earnestness to win souls and qualify him for such divine work by imparting a compassion for the lost that should become an absorbing passion for their salvation. And--let this be carefully marked as another secret of this life of service--he now began himself to read the word of God upon his knees, and often found for hours great blessing in such meditation and prayer over a single psalm or chapter. Here we stop and ask what profit there can be in thus prayerfully reading and searching the Scriptures in the very attitude of prayer. Having tried it for ourselves, we may add our humble witness to its value. First of all, this habit is a constant reminder and recognition of the need of spiritual teaching in order to the understanding of the holy Oracles. No reader of God’s word can thus bow before God and His open book, without a feeling of new reverence for the Scriptures, and dependence on their Author for insight into their mysteries. The attitude of worship naturally suggests sober-mindedness and deep seriousness, and banishes frivolity. To treat that Book with lightness or irreverence would be doubly profane when one is in the posture of prayer. Again, such a habit naturally leads to self-searching and comparison of the actual life with the example and pattern shown in the Word. The precept compels the practice to be seen in the light of its teaching; the command challenges the conduct to appear for examination. The prayer, whether spoken or unspoken, will inevitably be: "Search me, O God, and know my heart, Try me, and know my thoughts; And see if there be any wicked way in me, And lead me in the way everlasting!" (Psalms 139:23-24.) The words thus reverently read will be translated into the life and mould the character into the image of God. "Beholding as in a glass the glory of the Lord, we are changed into the same image from glory to glory, even as by the Lord the Spirit."* * 2 Corinthians 3:18. But perhaps the greatest advantage will be that the Holy Scriptures will thus suggest the very words which become the dialect of prayer. "We know not what we should pray for as we ought"--neither what nor how to pray. But here is the Spirit’s own inspired utterance, and, if the praying be moulded on the model of His teaching, how can we go astray? Here is our God-given liturgy and litany--a divine prayer-book. We have here God’s promises, precepts, warnings, and counsels, not to speak of all the Spirit-inspired literal prayers therein contained; and, as we reflect upon these, our prayers take their cast in this matrix. We turn precept and promise, warning and counsel into supplication, with the assurance that we cannot be asking anything that is not according to His will,* for are we not turning His own word into prayer? * 1 John 5:13. So Mr. Muller found it to be. In meditating over Hebrews 13:8 : "Jesus Christ the same yesterday and to-day and for ever," translating it into prayer, he besought God, with the confidence that the prayer was already granted, that, as Jesus had already in His love and power supplied all that was needful, in the same unchangeable love and power He would so continue to provide. And so a promise was not only turned into a prayer, but into a prophecy--an assurance of blessing--and a river of joy at once poured into and flowed through his soul. The prayer habit, on the knees, with the Word open before the disciple, has thus an advantage which it is difficult to put into words: It provides a sacred channel of approach to God. The inspired Scriptures form the vehicle of the Spirit in communicating to us the knowledge of the will of God. If we think of God on the one side and man on the other, the word of God is the mode of conveyance from God to man, of His own mind and heart. It therefore becomes a channel of God’s approach to us, a channel prepared by the Spirit for the purpose, and unspeakably sacred as such. When therefore the believer uses the word of God as the guide to determine both the spirit and the dialect of his prayer, he is inverting the process of divine revelation and using the channel of God’s approach to him as the channel of his approach to God. How can such use of God’s word fail to help and strengthen spiritual life? What medium or channel of approach could so insure in the praying soul both an acceptable frame and language taught of the Holy Spirit? If the first thing is not to pray but to hearken, this surely is hearkening for God to speak to us that we may know how to speak to Him. It was habits of life such as these, and not impulsive feelings and transient frames, that made this man of God what he was and strengthened him to lift up his hands in God’s name, and follow hard after Him and in Him rejoice.* Even his sore affliction, seen in the light of such prayer--prayer itself illuminated by the word of God--became radiant; and his soul was brought into that state where he so delighted in the will of God as to be able from his heart to say that he would not have his disease removed until through it God had wrought the blessing it was meant to convey. And when his acquiescence in the will of God had become thus complete he instinctively felt that he would speedily be restored to health. * Psalms 63:4; Psalms 63:8; Psalms 63:11. Subsequently, in reading Proverbs 3:5-12, he was struck with the words, "Neither be weary of His correction." He felt that, though he had not been permitted to "despise the chastening of the Lord," he had at times been somewhat "weary of His correction," and he lifted up the prayer that he might so patiently bear it as neither to faint nor be weary under it, till its full purpose was wrought. Frequent were the instances of the habit of translating promises into prayers, immediately applying the truth thus unveiled to him. For example, after prolonged meditation over the first verse of Psalm lxv, "O Thou that hearest prayer," he at once asked and recorded certain definite petitions. This writing down specific requests for permanent reference has a blessed influence upon the prayer habit. It assures practical and exact form for our supplications, impresses the mind and memory with what is thus asked of God, and leads naturally to the record of the answers when given, so that we accumulate evidences in our own experience that God is to us personally a prayer-hearing God, whereby unbelief is rebuked and importunity encouraged. On this occasion eight specific requests are put on record, together with the solemn conviction that, having asked in conformity with the word and will of God, and in the name of Jesus, he has confidence in Him that He heareth and that he has the petitions thus asked of Him.* He writes: * 1 John 5:13. "I believe He has heard me. I believe He will make it manifest in His own good time that He has heard me; and I have recorded these my petitions this fourteenth day of January, 1838, that when God has answered them He may get, through this, glory to His name." The thoughtful reader must see in all this a man of weak faith, feeding and nourishing his trust in God that his faith may grow strong. He uses the promise of a prayer-hearing God as a staff to stay his conscious feebleness, that he may lean hard upon the strong Word which cannot fail. He records the day when he thus takes this staff in hand, and the very petitions which are the burdens which he seeks to lay on God, so that his act of committal may be the more complete and final. Could God ever dishonour such trust? It was in this devout reading on his knees that his whole soul was first deeply moved by that phrase, "A FATHER OF THE FATHERLESS." (Psalms 68:5.) He saw this to be one of those "names" of Jehovah which He reveals to His people to lead them to trust in Him, as it is written in Psalms 9:10 : "They that know Thy name Will put their trust in Thee." These five words from the sixty-eighth psalm became another of his life-texts, one of the foundation stones of all his work for the fatherless. These are his own words: "By the help of God, this shall be my argument before Him, respecting the orphans, in the hour of need. He is their Father, and therefore has pledged Himself, as it were, to provide for them; and I have only to remind Him of the need of these poor children in order to have it supplied." This is translating the promises of God’s word, not only into praying, but into living, doing, serving. Blessed was the hour when Mr. Muller learned that one of God’s chosen names is "the Father of the fatherless"! To sustain such burdens would have been quite impossible but for faith in such a God. In reply to oft-repeated remarks of visitors and observers who could not understand the secret of his peace, or how any man who had so many children to clothe and feed could carry such prostrating loads of care, he had one uniform reply: "By the grace of God, this is no cause of anxiety to me. These children I have years ago cast upon the Lord. The whole work is His, and it becomes me to be without carefulness. In whatever points I am lacking, in this point I am able by the grace of God to roll the burden upon my heavenly Father."* * Journal 1:285 In tens of thousands of cases this peculiar title of God, chosen by Himself and by Himself declared, became to Mr. Muller a peculiar revelation of God, suited to his special need. The natural inferences drawn from such a title became powerful arguments in prayer, and rebukes to all unbelief. Thus, at the outset of his work for the orphans, the word of God put beneath his feet a rock basis of confidence that he could trust the almighty Father to support the work. And, as the solicitudes of the work came more and more heavily upon him, he cast the loads he could not carry upon Him who, before George Muller was born, was the Father of the fatherless. About this time we meet other signs of the conflict going on in Mr. Mullers own soul. He could not shut his eyes to the lack of earnestness in prayer and fervency of spirit which at times seemed to rob him of both peace and power. And we notice his experience, in common with so many saints, of the paradox of spiritual life. He saw that "such fervency of spirit is altogether the gift of God," and yet he adds, "I have to ascribe to myself the loss of it." He did not run divine sovereignty into blank fatalism as so many do. He saw that God must be sovereign in His gifts, and yet man must be free in his reception and rejection of them. He admitted the mystery without attempting to reconcile the apparent contradiction. He confesses also that the same book, Philip’s Life of Whitefield, which had been used of God to kindle such new fires on the altar of his heart, had been also used of Satan to tempt him to neglect for its sake the systematic study of the greatest of books. Thus, at every step, George Mullers life is full of both encouragement and admonition to fellow disciples. While away from Bristol he wrote in February, 1838, a tender letter to the saints there, which is another revelation of the man’s heart. He makes grateful mention of the mercies of God, to him, particularly His gentleness, long-suffering, and faithfulness and the lessons taught him through affliction. The letter makes plain that much sweetness is mixed in the cup of suffering, and that our privileges are not properly prized until for a time we are deprived of them. He particularly mentions how secret prayer, even when reading, conversation, or prayer with others was a burden, always brought relief to his head. Converse with the Father was an indispensable source of refreshment and blessing at all times. As J. Hudson Taylor says "Satan, the Hinderer, may build a barrier about us, but he can never roof us in, so that we cannot look up." Mr. Muller also gives a valuable hint that has already been of value to many afflicted saints, that he found he could help by prayer to fight the battles of the Lord even when he could not by preaching. After a short visit to Germany, partly in quest of health and partly for missionary objects, and after more than twenty-two weeks of retirement from ordinary public duties, his head was much better, but his mental health allowed only about three hours of daily work. While in Germany he had again seen his father and elder brother, and spoken with them about their salvation. To his father his words brought apparent blessing, for he seemed at least to feel his lack of the one thing needful. The separation from him was the more painful as there was so little hope that they should meet again on earth. In May he once more took part in public services in Bristol, a period of six months having elapsed since he had previously done so. His head was still weak, but there seemed no loss of mental power. About three months after he had been in Germany part of the fruits of his visit were gathered, for twelve brothers and three sisters sailed for the East Indies. On June 13, 1838, Mrs. Muller gave birth to a stillborn babe,--another parental disappointment,--and for more than a fortnight her life hung in the balance. But once more prayer prevailed for her and her days were prolonged. One month later another trial of faith confronted them in the orphan work. A twelvemonth previous there were in hand seven hundred and eighty pounds; now that sum was reduced to one thirty-ninth of the amount--twenty pounds. Mr. and Mrs. Muller, with Mr. Craik and one other brother, connected with the Boys’ Orphan House, were the only four persons who were permitted to know of the low state of funds; and they gave themselves to united prayer. And let it be carefully observed that Mr. Muller testifies that his own faith was kept even stronger than when the larger sum was on hand a year before; and this faith was no mere fancy, for, although the supply was so low and shortly thirty pounds would be needed, notice was given for seven more children to enter, and it was further proposed to announce readiness to receive five others! The trial-hour had come, but was not past. Less than two months later the money-supply ran so low that it was needful that the Lord should give by the day and almost by the hour if the needs were to be met. In answer to prayer for help God seemed to say, "Mine hour is not yet come." Many pounds would shortly be required, toward which there was not one penny in hand. When, one day, over four pounds came in, the thought occurred to Mr. Muller, "Why not lay aside three pounds against the coming need?" But immediately he remembered that it is written: "SUFFICIENT UNTO THE DAY IS THE EVIL THEREOF."* He unhesitatingly cast himself upon God, and paid out the whole amount for salaries then due, leaving himself again penniless. * Matthew 6:34. At this time Mr. Craik was led to read a sermon on Abraham, from Genesis 12:1-20, making prominent two facts: first, that so long as he acted in faith and walked in the will of God, all went on well; but that, secondly, so far as he distrusted the Lord and disobeyed Him, all ended in failure. Mr. Muller heard this sermon and conscientiously applied it to himself. He drew two most practical conclusions which he had abundant opportunity to put into practice: First, that he must go into no byways or paths of his own for deliverance out of a crisis; And, secondly, that in proportion as he had been permitted to honour God and bring some glory to His name by trusting Him, he was in danger of dishonouring Him. Having taught him these blessed truths, the Lord tested him as to how far he would venture upon them. While in such sore need of money for the orphan work, he had in the bank some two hundred and twenty pounds, intrusted to him for other purposes. He might use this money for the time at least, and so relieve the present distress. The temptation was the stronger so to do, because he knew the donors and knew them to be liberal supporters of the orphans; and he had only to explain to them the straits he was in and they would gladly consent to any appropriation of their gift that he might see best! Most men would have cut that Gordian knot of perplexity without hesitation. Not so George Muller. He saw at once that this would be finding a way of his own out of difficulty, instead of waiting on the Lord for deliverance. Moreover, he also saw that it would be forming a habit of trusting to such expedients of his own, which in other trials would lead to a similar course and so hinder the growth of faith. We use italics here because here is revealed one of the tests by which this man of faith, was proven; and we see how he kept consistently and persistently to the one great purpose of his life--to demonstrate to all men that to rest solely on I the promise of a faithful God is the only way to know for one’s self and prove to others, His faithfulness. At this time of need--the type of many others--this man who had determined to risk everything upon God’s word of promise, turned from doubtful devices and questionable methods of relief to pleading with God. And it may be well to mark his manner of pleading. He used argument in prayer, and at this time he piles up eleven reasons why God should and would send help. This method of holy argument--ordering our cause before God, as an advocate would plead before a judge--is not only almost a lost art, but to many it actually seems almost puerile. And yet it is abundantly taught and exemplified in Scripture. Abraham in his plea for Sodom is the first great example of it. Moses excelled in this art, in many crises interceding in behalf of the people with consummate skill, marshalling arguments as a general-in-chief marshals battalions. Elijah on Carmel is a striking example of power in this special pleading. What holy zeal and jealousy for God! It is probable that if we had fuller records we should find that all pleaders with God, like Noah, Job, Samuel, David, Daniel, Jeremiah, Paul, and James, have used the same method. Of course God does not need to be convinced: no arguments can make any plainer to Him the claims of trusting souls to His intervention, claims based upon His own word, confirmed by His oath. And yet He will be inquired of and argued with. That is His way of blessing. He loves to have us set before Him our cause and His own promises: He delights in the well-ordered plea, where argument is piled upon argument. See how the Lord Jesus Christ commended the persistent argument of the woman of Canaan, who with the wit of importunity actually turned his own objection into a reason. He said, "It is not meet to take the children’s bread and cast it to the little dogs."* "Truth, Lord," she answered, "yet the little dogs under the master’s tables eat of the crumbs which fall from the children’s mouths!" What a triumph of argument! Catching the Master Himself in His words, as He meant she should, and turning His apparent reason for not granting into a reason for granting her request! "O woman," said He, "great is thy faith! Be it unto thee even as thou wilt"--thus, as Luther said, "flinging the reins on her neck." * Cf. Matthew 7:6; Matthew 15:26-27. Not κυνις, but κυναρίοις, the diminutive for little pet dogs. This case stands unique in the word of God, and it is this use of argument in prayer that makes it thus solitary in grandeur. But one other case is at all parallel,--that of the centurion of Capernaum* who, when our Lord promised to go and heal his servant, argued that such coming was not needful, since He had only to speak the healing word. And notice the basis of his argument: if he, a commander exercising authority and yielding himself to higher authority, both obeyed the word of his superior and exacted obedience of his subordinate, how much more could the Great Healer, in his absence, by a word of command, wield the healing Power that in His presence was obedient to His will! Of him likewise our Lord said: "I have not found so great faith, no, not in Israel!" * Matthew 8:8. We are to argue our case with God, not indeed to convince Him, but to convince ourselves. In proving to Him that, by His own word and oath and character, He has bound Himself to interpose, we demonstrate to our own faith that He has given us the right to ask and claim, and that He will answer our plea because He cannot deny Himself. There are two singularly beautiful touches of the Holy Spirit in which the right thus to order argument before God is set forth to the reflective reader. In Micah 7:20 we read: "Thou wilt perform the truth to Jacob, The mercy to Abraham, Which thou hast sworn unto our fathers, From the days of old." Mark the progress of the thought. What was mercy to Abraham was truth to Jacob. God was under no obligation to extend covenant blessings; hence it was to Abraham a simple act of pure mercy; but, having so put Himself under voluntary bonds, Jacob could claim as truth what to Abraham had been mercy. So in 1 John 1:9 : "If we confess our sins He is faithful and just to forgive us our sins, And to cleanse us from all unrighteousness." Plainly, forgiveness and cleansing are not originally matters of faithfulness and justice, but of mercy and grace. But, after God had pledged Himself thus to forgive and cleanse the penitent sinner who confesses and forsakes his sins,* what was originally grace and mercy becomes faithfulness and justice; for God owes it to Himself and to His creature to stand by His own pledge, and fulfil the lawful expectation which His own gracious assurance has created. * Proverbs 28:13. Thus we have not only examples of argument in prayer, but concessions of the living God Himself, that when we have His word to plead we may claim the fulfillment of His promise, on the ground not of His mercy only, but of His truth, faithfulness, and justice. Hence the ’holy boldness with which we are bidden to present our plea at the throne of grace. God owes to His faithfulness to do what He has promised, and to His justice not to exact from the sinner a penalty already borne in his behalf by His own Son. No man of his generation, perhaps, has been more wont to plead thus with God, after the manner of holy argument, than he whose memoir we are now writing. He was one of the elect few to whom it has been given to revive and restore this lost art of pleading with God. And if all disciples could learn the blessed lesson, what a period of renaissance of faith would come to the church of God! George Muller stored up reasons for God’s intervention, As he came upon promises, authorized declarations of God concerning Himself, names and titles He had chosen to express and reveal His true nature and will, injunctions and invitations which gave to the believer a right to pray and boldness in supplication--as he saw all these, fortified and exemplified by the instances of prevailing prayer, he laid these arguments up in memory, and then on occasions of great need brought them out and spread them before a prayer-hearing God. It is pathetically beautiful to follow this humble man of God into the secret place, and there hear him pouring out his soul in these argumentative pleadings, as though he would so order his cause before God as to convince Him that He must interpose to save His own name and word from dishonour! These were His orphans, for had He not declared Himself the Father of the fatherless? This was His work, for had He not called His servant to do His bidding, and what was that servant but an instrument that could neither fit itself nor use itself? Can the rod lift itself, or the saw move itself, or the hammer deal its own blow, or the sword make its own thrust? And if this were God’s work, was He not bound to care for His own work? And was not all this deliberately planned and carried on for His own glory? And would He suffer His own glory to be dimmed? Had not His own word been given and confirmed by His oath, and could God allow His promise, thus sworn to, to be dishonoured even in the least particular? Were not the half-believing church and the unbelieving world looking on, to see how the Living God would stand by His own unchanging assurance, and would He supply an argument for the skeptic and the scoffer? Would He not, must He not, rather put new proofs of His faithfulness in the mouth of His saints, and furnish increasing arguments wherewith to silence the cavilling tongue and put to shame the hesitating disciple?* * Mr. Muller himself tells how he argued his case before the Lord at this time. (Appendix F. Narrative, vol. 1, 243, 244) In some such fashion as this did this lowly-minded saint in Bristol plead with God for more than threescore years, and prevail--as every true believer may who with a like boldness comes to the throne of grace to obtain mercy and find grace to help in every time of need. How few of us can sincerely sing: I believe God answers prayer, Answers always, everywhere; I may cast my anxious care, Burdens I could never bear, On the God who heareth prayer. Never need my soul despair Since He bids me boldly dare To the secret place repair, There to prove He answers prayer. ======================================================================== CHAPTER 16: 01.11. CHAPTER XI TRIALS OF FATIH, HELPERS TO FAITH ======================================================================== CHAPTER XI TRIALS OF FAITH, AND HELPERS TO FAITH 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. Muller 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. Muller 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. Muller’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. Muller 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. Mullers 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. Muller’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. Muller’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 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. Muller 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. Muller 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. Muller 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. Muller 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. Muller 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 Muller 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. Muller 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. Muller 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. Muller 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 Muller 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. Muller 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. Muller 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. Muller 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." ======================================================================== CHAPTER 17: 01.12. CHAPTER XII LESSONS IN GOD'S SCHOOL OF PRAYER ======================================================================== CHAPTER XII NEW LESSONS IN GOD’S SCHOOL OF PRAYER 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 Muller’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 14:13-14; John 15:16, 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. (Psalms 66:18.) 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 11:6; Hebrews 6:13-20.) 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 5:14; James 4:3.) 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 5:7; Luke 18:1-10.) 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. Muller’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. Muller 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. Muller’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. Muller 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 Thessalonians 5:17-18.) 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. Muller’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 Muller, 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 Psalms 9:16 : "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. Muller 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. Muller 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. Muller. "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 3:22.) 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 Muller. Without unduly counting the cost, he followed every leading of God. In July, 1841, both Mr. Craik and Mr. Muller 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. Muller 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." (Psalms 112:7.) 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. Muller 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. Muller 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. Muller, 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. Muller’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. Muller 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. Muller’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. Muller 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 Muller 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. ======================================================================== CHAPTER 18: 01.13. CHAPTER XIII FOLLOWING THE PILLAR , , , ======================================================================== CHAPTER XIII FOLLOWING THE PILLAR OF CLOUD AND FIRE "THE steps of a good man are ordered by the Lord." (Psalms 37:23.) 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 Muller 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. Muller 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." (Psalms 25:9.) 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. Muller 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. Muller 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 Thessalonians 2:18) 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. Muller 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. Muller 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. Muller 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. Muller’s letters serve the purpose of a record. Rotterdam, Weinheim, Cologne, Mayence, Stuttgart, Heidelberg, etc., were visited, and Mr. Muller 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 Proverbs 4:12.) 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. Muller 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. Muller 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 Corinthians 12:1-31; Romans 12:1-21; Ephesians 4:1-32, 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. Muller 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. Muller’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. Muller, 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 Muller’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 Muller. 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. Muller 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. Muller’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 1:50.) 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. Muller’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. ======================================================================== CHAPTER 19: 01.14. CHAPTER XIV GOD'S BUILDING: . . . ORPHAN HOUSE ======================================================================== CHAPTER XIV GOD’S BUILDING: THE NEW ORPHAN HOUSES 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. Muller 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. Muller 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. Muller 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. Muller 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. Muller 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. Muller’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. Muller, 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. Muller’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 Muller, 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. Muller 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 Muller’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. Muller than any mere sum of money: "Who art thou, O great mountain? Before Zerubbabel, thou shalt become a plain!" (Zechariah 4:7.) 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. Muller 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. Muller’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. Muller 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. Muller 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. Muller’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. Muller 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. Muller’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. Muller, 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. Muller’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. Muller’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. Muller 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. Muller’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. Muller 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 Muller 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 1:4 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. Muller 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. Muller 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. Muller 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. Muller’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 Muller. 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. Muller 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. Muller 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. Muller’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. ======================================================================== CHAPTER 20: 01.15. CHAPTER XV THE MANIFOLD GRACE OF GOD ======================================================================== CHAPTER XV THE MANIFOLD GRACE OF GOD 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 Muller 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. Muller’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. Muller 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. Muller 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. Muller, 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. Muller’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. Muller 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. Muller 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. Muller 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 Muller 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 Muller 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. Muller 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. Muller had designs on his life, and had he met Mr. Muller 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. Muller’s house. To him Mr. Muller 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. Muller 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. Muller 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. Muller’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. Muller 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. Muller, 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. Muller 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. Muller 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. Muller 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. Muller 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. Muller’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. Muller 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. Muller 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. Muller’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. ======================================================================== CHAPTER 21: 01.16. CHAPTER XVI THE SHADOW OF A GREAT SORROW ======================================================================== CHAPTER XVI THE SHADOW OF A GREAT SORROW "WITH clouds He covereth the light." No human life is without some experience of clouded skies and stormy days, and sometimes "the clouds return after the rain." It is a blessed experience to recognize the silver lining on the darkest storm cloud, and, better still, to be sure of the shining of God’s light behind a sky that seems wholly and hopelessly overcast. The year 1870 was made forever pathetically memorable by the decease of Mrs. Muller, who lived just long enough to see the last of the New Orphan Houses opened. From the outset of the work in November, 1835, for more than thirty-four years, this beloved, devoted wife had been also a sympathetic helper. This wedded life had approached very near to the ideal of connubial bliss, by reason of mutual fitness, common faith in God and love for His work, and long association in prayer and service. In their case, the days of courtship were never passed; indeed the tender and delicate mutual attentions of those early days rather increased than decreased as the years went on; and the great maxim was both proven and illustrated, that the secret of winning love is the secret of keeping it. More than that, such affection grows and becomes more and more a fountain of mutual delight. Never had his beloved "Mary" been so precious to her husband as during the very year of her departure. This marriage union was so happy that Mr. Muller could not withhold his loving witness that he never saw her at any time after she became his wife, without a new feeling of delight. And day by day they were wont to find at least a few moments of rest together, sitting after dinner, hand in hand, in loving intercourse of mind and heart, made the more complete by this touch of physical contact, and, whether in speech or silence, communing in the Lord. Their happiness in God and in each other was perennial, perpetual, growing as the years fled by. Mr. Muller’s solemn conviction was that all this wedded bliss was due to the fact that she was not only a devoted Christian, but that their one united object was to live only and wholly for God; that they had always abundance of work for God, in which they were heartily united; that this work was never allowed to interfere with the care of their own souls, or their seasons of private prayer and study of the Scriptures; and that they were wont daily, and often thrice a day, to secure a time of united prayer and praise when they brought before the Lord the matters which at the time called for thanksgiving and supplication. Mrs. Muller had never been a very vigorous woman, and more than once had been brought nigh unto death. In October, 1859, after twenty-nine years of wedded life and love, she had been laid aside by rheumatism and had continued in great suffering for about nine months, quite helpless and unable to work; but it was felt to be a special mark of God’s love and faithfulness that this very affliction was used by Him to reestablish her in health and strength, the compulsory rest made necessary for the greater part of a year being in Mr. Muller’s judgment a means of prolonging her life and period of service for the ten years following. Thus a severe trial met by them both in faith had issued in much blessing both to soul and body. The closing scenes of this beautiful life are almost too sacred to be unveiled to common eyes. For some few years before her departure, it was plain that her health and vitality were declining. With difficulty could she be prevailed on, however, to abate her activity, or, even when a distressing cough attacked her, to allow a physician to be called. Her husband carefully guarded and nursed her, and by careful attention to diet and rest, by avoidance of needless exposure, and by constant resort to prayer, she was kept alive through much weakness and sometimes much pain. But, on Saturday night, February 5th, she found that she had not the use of one of her limbs, and it was obvious that the end was nigh. Her own mind was clear and her own heart at peace. She herself remarked, "He will soon come." And a few minutes after four in the afternoon of the Lord’s day, February 6, 1870, she sweetly passed from human toils and trials, to be forever with the Lord. Under the weight of such a sorrow, most men would have sunk into depths of almost hopeless despair. But this man of God, sustained by a divine love, at once sought for occasions of thanksgiving; and, instead of repining over his loss, gratefully remembered and recorded the goodness of God in taking such a wife, releasing her saintly spirit from the bondage of weakness, sickness, and pain, rather than leaving her to a protracted suffering and the mute agony of helplessness; and, above all, introducing her to her heart’s desire, the immediate presence of the Lord Jesus, and the higher service of a celestial sphere. Is not that grief akin to selfishness which dwells so much on our own deprivations as to be oblivious of the ecstatic gain of the departed saints who, withdrawn from us and absent from the body, are at home with the Lord? It is only in those circumstances of extreme trial which prove to ordinary men a crushing weight, that implicit faith in the Father’s unfailing wisdom and love proves its full power to sustain. Where self-will is truly lost in the will of God, the life that is hidden in Him is most radiantly exhibited in the darkest hour. The death of this beloved wife afforded an illustration of this. Within a few hours after this withdrawal of her who had shared with him the planning and working of these long years of service, Mr. Muller went to the Monday-evening prayer meeting, then held in Salem Chapel, to mingle his prayers and praises as usual with those of his brethren. With a literally shining countenance, he rose and said: "Beloved brethren and sisters in Christ, I ask you to join with me in hearty praise and thanksgiving to my precious Lord for His loving kindness in having taken my darling, beloved wife out of the pain and suffering which she has endured, into His own presence; and as I rejoice in everything that is for her, happiness, so I now rejoice as I realize how far happier she is, in beholding her Lord whom she loved so well, than in any joy she has known or could know here. I ask you also to pray that the Lord will so enable me to have fellowship in her joy that my bereaved heart may be occupied with her blessedness instead of my unspeakable loss." These remarkable words are supplied by one who was himself present and on whose memory they made an indelible impression. This occurrence had a marked effect upon all who were at that meeting. Mrs. Muller was known by all as a most valuable, lovely, and holy woman and wife. After nearly forty years of wedded life and love, she had left the earthly home for the heavenly. To her husband she had been a blessing beyond description, and to her daughter Lydia, at once a wise and tender mother and a sympathetic companion. The loss to them both could never be made up on earth. Yet in these circumstances this man of God had grace given to forget his own and his daughter’s irreparable loss, and to praise God for the unspeakable gain to the departed wife and mother. The body was laid to rest on February 11th, many thousands of sorrowing friends evincing the deepest sympathy. Twelve hundred orphans mingled in the funeral procession, and the whole staff of helpers so far as they could be spared from the houses. The bereaved husband strangely upheld by the arm of the Almighty Friend in whom he trusted, took upon himself the funeral service both at chapel and cemetery. He was taken seriously ill afterward, but, as soon as his returning strength allowed, he preached his wife’s funeral sermon--another memorable occasion. It was the supernatural serenity of his peace in the presence of such a bereavement that led his attending physician to say to a friend, "I have never before seen so unhuman a man." Yes, unhuman indeed, though far from inhuman, lifted above the weakness of mere humanity by a power not of man. That funeral sermon was a noble tribute to the goodness of the Lord even in the great affliction of his life. The text was: "Thou art good and doest good." (Psalms 119:68.) Its three divisions were: "The Lord was good and did good: first, in giving her to me; second in so long leaving her to me; and third, in taking her from me." It is happily preserved in Mr. Muller’s journal, and must be read to be appreciated.* * Narrative, III. 575-594. This union, begun in prayer, was in prayer sanctified to the end. Mrs. Muller’s chief excellence lay in her devoted piety. She wore that one ornament which is in the sight of God of great price--the meek and quiet spirit; the beauty of the Lord her God was upon her. She had sympathetically shared her husband’s prayers and tears during all the long trial-time of faith and patience, and partaken of all the joys and rewards of the triumph hours. Mr. Muller’s own witness to her leaves nothing more to be added, for it is the tribute of him who knew her longest and best. He writes: "She was God’s own gift, exquisitely suited to me even in natural temperament. Thousands of times I said to her, ’My darling, God Himself singled you out for me, as the most suitable wife I could possibly wish to have had.’" As to culture, she had a basis of sensible practical education, surmounted and adorned by ladylike accomplishments which she had neither time nor inclination to indulge in her married life. Not only was she skilled in the languages and in such higher studies as astronomy, but in mathematics also; and this last qualification made her for thirty-four years an invaluable help to her husband, as month by month she examined all the account-books, and the hundreds of bills of the matrons of the orphan houses, and with the eye of an expert detected the least mistake. All her training and natural fitness indicated a providential adaptation to her work, like "the round peg in the round hole." Her practical education in needlework, and her knowledge of the material most serviceable for various household uses, made her competent to direct both in the purchase and manufacture of cloths and other fabrics for garments, bed-linen, etc. She moved about those orphan houses like an angel of Love, taking unselfish delight in such humble ministries as preparing neat, clean beds to rest the little ones, and covering them with warm blankets in cold weather. For the sake of Him who took little children in His arms, she became to these thousands of destitute orphans a nursing mother. Shortly after her death, a letter was received from a believing orphan some seventeen years before sent out to service, asking, in behalf also of others formerly in the houses, permission to erect a stone over Mrs. Muller’s grave as an expression of love and grateful remembrance. Consent being given, hundreds of little offerings came in from orphans who during the twenty-five years previous had been under her motherly oversight--a beautiful tribute to her worth and a touching offering from those who had been to her as her larger family. The dear daughter Lydia had, two years before Mrs. Muller’s departure, found in one of her mother’s pocketbooks a sacred memorandum in her own writing, which she brought to her bereaved father’s notice two days after his wife had departed. It belongs among the precious relics of her history. It reads as follows: "Should it please the Lord to remove M. M. [Mary Muller] by a sudden dismissal, let none of the beloved survivors consider that it is in the way of judgment, either to her or to them. She has so often, when enjoying conscious nearness to the Lord, felt how sweet it would be now to depart and to be forever with Jesus, that nothing but the shock it would be to her beloved husband and child, etc. has checked in her the longing desire that thus her happy spirit might take its flight. Precious Jesus! Thy will in this as in everything else, and not hers, be done!" These words were to Mr. Muller her last legacy; and with the comfort they gave him, the loving sympathy of his precious Lydia who did all that a daughter could do to fill a mother’s place, and with the remembrance of Him who hath said, ’I will never leave thee nor forsake thee,’ he went on his lonely pilgrim way, rejoicing in the Lord, feeling nevertheless a wound in his heart, that seemed rather to deepen than to heal. Sixteen months passed, when Mr. James Wright, who like Mr. Muller had been bereft of his companion, asked of him the hand of the beloved Lydia in marriage. The request took Mr. Muller wholly by surprise, but he felt that, to no man living, could he with more joyful confidence commit and intrust his choicest remaining earthly treasure; and, ever solicitous for others’ happiness rather than his own, he encouraged his daughter to accept Mr. Wright’s proffered love, when she naturally hesitated on her father’s account. On November 16, 1871, they were married, and began a life of mutual prayer and sympathy which, like that of her father and mother, proved supremely and almost ideally happy, helpful, and useful. While as yet this event was only in prospect, Mr. Muller felt his own lonely condition keenly, and much more in view of his daughter’s expected departure to her husband’s home. He felt the need of some one to share intimately his toils and prayers, and help him in the Lord’s work, and the persuasion grew upon him that it was God’s will that he should marry again. After much prayer, he determined to ask Miss Susannah Grace Sangar to become his wife, having known her for more than twenty-five years as a consistent disciple, and believing her to be well fitted to be his helper in the Lord. Accordingly, fourteen days after his daughter’s marriage to Mr. Wright, he entered into similar relations with Miss Sangar, who for years after joined him in prayer, unselfish giving, and labours for souls. The second Mrs. Muller was of one mind with her husband as to the stewardship of the Lord’s property. He found her poor, for what she had once possessed she had lost; and had she been rich he would have regarded her wealth as an obstacle to marriage, unfitting her to be his companion in a self-denial based on scriptural principle. Riches or hoarded wealth would have been to both of them a snare, and so she also felt; so that, having still, before her marriage, a remnant of two hundred pounds, she at once put it at the Lord’s disposal, thus joining her husband in a life of voluntary poverty; and although subsequent legacies were paid to her, she continued to the day of her death to be poor for the Lord’s sake. The question had often been asked Mr. Muller what would become of the work when he, the master workman, should be removed. Men find it hard to get their eyes off the instrument, and remember that there is only, strictly speaking, one AGENT, for an agent is one who works, and an instrument is what the agent works with. Though provision might be made, in a board of trustees, for carrying on the orphan work, where would be found the man to take the direction of it, a man whose spirit was so akin to that of the founder that he would trust in God and depend on Him just as Mr. Muller had done before him? Such were the inquiries of the somewhat doubtful or fearful observers of the great and many-branched work carried on under Mr. Muller’s supervision. To all such questions he had always one answer ready--his one uniform solution of all cares and perplexities: the Living God. He who had built the orphan houses could maintain them; He who had raised up one humble man to oversee the work in His name, could provide for a worthy successor, like Joshua who not only followed but succeeded Moses. Jehovah of hosts is not limited in resources. Nevertheless much prayer was offered that the Lord would provide such a successor, and, in Mr. James Wright, the prayer was answered. He was not chosen, as Mr. Muller’s son-in-law, for the choice was made before his marriage to Lydia Muller was even thought of by him. For more than thirty years, even from his boyhood, Mr. Wright had been well known to Mr. Muller, and his growth in the things of God had been watched by him. For thirteen years he had already been his "right hand" in all most important matters; and, for nearly all of that time, had been held up before God as his successor, in the prayers of Mr. and Mrs. Muller, both of whom felt divinely assured that God would fit him more and more to take the entire burden of responsibility. When, in 1870, the wife fell asleep in Jesus, and Mr. Muller was himself ill, he opened his heart to Mr. Wright as to the succession. Humility led him to shrink from such a post, and his then wife feared it would prove too burdensome for him; but all objections were overborne when it was seen and felt to be God’s call. It was twenty-one months after this, when, in November, 1871, Mr. Wright was married to Mr. Muller’s only daughter and child, so that it is quite apparent that he had neither sought the position he now occupies, nor was he appointed to it because he was Mr. Muller’s son-in-law, for, at that time, his first wife was living and in health. From May, 1872, therefore, Mr. Wright shared with his father-in-law the responsibilities of the Institution, and gave him great joy as a partner and successor in full sympathy with all the great principles on which his work had been based. A little over three years after Mr. Muller’s second marriage, in March, 1874, Mrs. Muller was taken ill, and became, two days later, feverish and restless, and after about two weeks was attacked with hemorrhage which brought her also very near to the gates of death. She rallied; but fever and delirium followed and obstinate sleeplessness, till, for a second time, she seemed at the point of death. Indeed so low was her vitality that, as late as April 17th, a most experienced London physician said that he had never known any patient to recover from such an illness; and thus a third time all human hope of restoration seemed gone. And yet, in answer to prayer, Mrs. Muller was raised up, and in the end of May, was taken to the seaside for change of air, and grew rapidly stronger until she was entirely restored. Thus the Lord spared her to be the companion of her husband in those years of missionary touring which enabled him to bear such worldwide witness. Out of the shadow of his griefs this beloved man of God ever came to find that divine refreshment which is as the "shadow of a great rock in a weary land." ======================================================================== CHAPTER 22: 01.17. CHAPTER XVII PERIOD OF WORLD-WIDE WITNESS ======================================================================== CHAPTER XVII THE PERIOD OF WORLD-WIDE WITNESS GOD’S real answers to prayer are often seeming denials. Beneath the outward request He hears the voice of the inward desire, and He responds to the mind of the Spirit rather than to the imperfect and perhaps mistaken words in which the yearning seeks expression. Moreover, His infinite wisdom sees that a larger blessing may be ours only by the withholding of the lesser good which we seek; and so all true prayer trusts Him to give His own answer, not in our way or time, or even to our own expressed desire, but rather to His own unutterable groaning within us which He can interpret better than we. Monica, mother of Augustine, pleaded with God that her dissolute son might not go to Rome, that sink of iniquity; but he was permitted to go, and thus came into contact with Ambrose, bishop of Milan, through whom he was converted. God fulfilled the mother’s desire while denying her request. When George Muller, five times within the first eight years after conversion, had offered himself as a missionary, God had blocked his way; now, at sixty-five, He was about to permit him, in a sense he had never dreamed of, to be a missionary to the world. From the beginning of his ministry he had been more or less an itinerant, spending no little time in wanderings about in Britain and on the Continent; but now he was to go to the regions beyond and spend the major part of seventeen years in witnessing to the prayer-hearing God. These extensive missionary tours occupied the evening of Mr. Muller’s useful life, from 1875 to 1892. They reached, more or less, over Europe, America, Asia, Africa, and Australia; and would of themselves have sufficed for the work of an ordinary life. They had a singular suggestion. While, in 1874, compelled by Mrs. Muller’s health to seek a change of air, he was preaching in the Isle of Wight, and a beloved Christian brother for whom he had spoken, himself a man of much experience in preaching, told him how ’that day had been the happiest of his whole life’; and this remark, with others like it previously made, so impressed him that the Lord was about to use him to help on believers outside of Bristol, that he determined no longer to confine his labours in the Word and doctrine to any one place, but to go wherever a door might open for his testimony. In weighing this question he was impressed with seven reasons or motives, which led to these tours: 1. To preach the gospel in its simplicity, and especially to show how salvation is based, not upon feelings or even upon faith, but upon the finished work of Christ; that justification is ours the moment we believe, and we are to accept and claim our place as accepted in the Beloved without regard to our inward states of feeling or emotion. 2. To lead believers to know their saved state, and to realize their standing in Christ, great numbers not only of disciples, but even preachers and pastors, being themselves destitute of any real peace and joy in the Lord, and hence unable to lead others into joy and peace. 3. To bring believers back to the Scriptures, to search the Word and find its hidden treasures; to test everything by this divine touchstone and hold fast only what will stand this test; to make it the daily subject of meditative and prayerful examination in order to translate it into daily obedience. 4. To promote among all true believers, brotherly love; to lead them to make less of those non-essentials in which disciples differ, and to make more of those great essential and foundation truths in which all true believers are united; to help all who love and trust one Lord to rise above narrow sectarian prejudices, and barriers to fellowship. 5. To strengthen the faith of believers, encouraging a simpler trust, and a more real and unwavering confidence in God, and particularly in the sure answers to believing prayer, based upon His definite promises. 6. To promote separation from the world and deadness to it, and so to increase heavenly-mindedness in children of God; at the same time warning against fanatical extremes and extravagances, such as sinless perfection while in the flesh. 7. And finally to fix the hope of disciples on the blessed coming of our Lord Jesus; and, in connection therewith, to instruct them as to the true character and object of the present dispensation, and the relation of the church to the world in this period of the out-gathering of the Bride of Christ. These seven objects may be briefly epitomized thus: Mr. Muller’s aim was to lead sinners to believe on the name of the Son of God, and so to have eternal life; to help those who have thus believed, to know that they have this life; to teach them so to build up themselves on their most holy faith, by diligent searching into the word of God, and praying in the Holy Ghost, as that this life shall be more and more a real possession and a conscious possession; to promote among all disciples the unity of the Spirit and the charity which is the bond of perfectness, and to help them to exhibit that life before the world; to incite them to cultivate an unworldly and spiritual type of character such as conforms to the life of God in them; to lead them to the prayer of faith which is both the expression and the expansion of the life of faith; and to direct their hope to the final appearing of the Lord, so that they should purify themselves even as He is pure, and occupy till He comes. Mr. Muller was thus giving himself to the double work of evangelization and edification, on a scale commensurate with his love for a dying world, as opportunity afforded doing good unto all men, and especially to them who are of the household of faith. Of these long and busy missionary journeys, it is needful to give only the outline, or general survey. March 26, 1875, is an important date, for it marks the starting-point. He himself calls this "the beginning of his missionary tours." From Bristol he went to Brighton, Lewes, and Sunderland--on the way to Sunderland preaching to a great audience in the Metropolitan Tabernacle, at Mr. Spurgeon’s request--then to Newcastle-on-Tyne, and back to London, where he spoke at the Mildmay Park Conference, Talbot Road Tabernacle, and ’Edinburgh Castle.’ This tour closed, June 5th, after seventy addresses in public, during about ten weeks. Less than six weeks passed, when, on August 14th, the second tour began, in which case the special impulse that moved him was a desire to follow up the revival work of Mr. Moody and Mr. Sankey. Their short stay in each place made them unable to lead on new converts to higher attainments in knowledge and grace, and there seemed to be a call for some instruction fitted to confirm these new believers in the life of obedience. Mr. Muller accordingly followed these evangelists in England, Ireland, and Scotland, staying in each place from one week to six, and seeking to educate and edify those who had been led to Christ. Among the places visited on this errand in 1875, were London; then Kilmarnock, Saltwater, Dundee, Perth, Glasgow, Kirkentilloch in Scotland, and Dublin in Ireland; then, returning to England, he went to Leamington, Warwick, Kenilworth, Coventry, Rugby, etc. In some cases, notably at Mildmay Park, Dundee and Glasgow, Liverpool and Dublin, the audiences numbered from two thousand to six thousand, but everywhere rich blessing came from above. This second tour extended into the new year, 1876, and took in Liverpool, York, Kendal, Carlisle, Annan, Edinburgh, Arbroath, Montrose, Aberdeen, and other places; and when it closed in July, having lasted nearly eleven months, Mr. Muller had preached at least three hundred and six times, an average of about one sermon a day, exclusive of days spent in travel. So acceptable and profitable were these labours that there were over one hundred invitations urged upon him which he was unable to accept. The third tour was on the Continent. It occupied most of the year closing May 26, 1877, and embraced Paris, various places in Switzerland, Prussia and Holland, Alsace, Wurtemberg, Baden, Hesse Darmstadt, etc. Altogether over three hundred addresses were given in about seventy cities and villages to all of which he had been invited by letter. When this tour closed more than sixty written invitations remained unaccepted, and Mr. Muller found that, through his work and his writings, he was as well known in the continental countries visited, as in England. Turning now toward America, the fourth tour extended from August, 1877, to June of the next year. For many years invitations had been coming with growing frequency, from the United States and Canada; and of late their urgency led him to recognize in them the call of God, especially as he thought of the many thousands of Germans across the Atlantic, who as they heard him speak in their own native tongue would keep the more silence. (Acts 22:2.) Mr. and Mrs. Muller, landing at Quebec, thence went to the United States, where, during ten months, his labours stretched over a vast area, including the States of New York, New Jersey, Massachusetts, Pennsylvania, Maryland, District of Columbia, Virginia, South Carolina, Georgia, Florida, Alabama, Louisiana, and Missouri. Thus having swept round the Atlantic sea-border, he crossed to the Pacific coast, and returning visited Salt Lake City in Utah--the very centre and stronghold of Mormonism--Illinois, Ohio, etc. He spoke frequently to large congregations of Germans, and, in the Southern States, to the coloured population; but he regarded no opportunity for service afforded him on this tour as so inspiring as the repeated meetings with and for ministers, evangelists, pastors, and Christian workers; and, next to them in importance, his interviews with large bodies of students and professors in the universities, colleges, theological seminaries, and other higher schools of education. To cast the salt of the gospel into the very springs of social influence, the sources whence power flows, was to him a most sacred privilege. His singular catholicity, charity, and humility drew to him even those who differed with him, and all denominations of Christians united in giving him access to the people. During this tour he spoke three hundred times, and travelled nearly ten thousand miles; over one hundred invitations being declined, for simple lack of time and strength. After a stay in Bristol of about two months, on September 5, 1878, he and his wife began the fifth of these missionary tours. In this case, it was on the Continent, where he ministered in English, German, and French; and in Spain and Italy, when these tongues were not available, his addresses were through an interpreter. Many open doors the Lord set before him, not only to the poorer and humbler classes, but to those in the middle and higher ranks. In the Riviera, he had access to many of the nobility and aristocracy, who from different countries sought health and rest in the equable climate of the Mediterranean, and at Mentone he and Mr. Spurgeon held sweet converse. In Spain Mr. Muller was greatly gladdened by seeing for himself the schools, entirely supported by the funds of the Scriptural Knowledge Institution, and by finding that, in hundreds of cases, even popish parents so greatly valued these schools that they continued to send their children, despite both the threats and persuasions of the Romish priests. He found, moreover, that the pupils frequently at their homes read to their parents the word of God and sang to them the gospel hymns learned at these schools, so that the influence exerted was not bounded by its apparent horizon, as diffused or refracted sunlight reaches with its illumining rays far beyond the visible track of the orb of day. The work had to contend with governmental opposition. When a place was first opened at Madrid for gospel services, a sign was placed outside, announcing the fact. Official orders were issued that the sign should be painted over, so as to obliterate the inscription. The painter of the sign, unwilling both to undo his own work and to hinder the work of God, painted the sign over with water-colours, which would leave the original announcement half visible, and would soon be washed off by the rains; whereupon the government sent its own workman to daub the sign over with thick oil-colour. Mr. Muller, ready to preach the gospel to those at Rome also, felt his spirit saddened and stirred within him, as he saw that city wholly given to idolatry--not pagan but papal idolatry--the Rome not of the Caesars, but of the popes. While at Naples he ascended Vesuvius. Those masses of lava, which seemed greater in bulk than the mountain itself, more impressed him with the power of God than anything else he had ever seen. As he looked upon that smoking cone, and thought of the liquid death it had vomited forth, he said within himself, "What cannot God do!" He had before felt somewhat of His Almightiness in love and grace, but he now saw its manifestation in judgment and wrath. His visit to the Vaudois valleys, where so many martyrs had suffered banishment and imprisonment, loss of goods and loss of life for Jesus’ sake, moved him to the depths of his being and stimulated in him the martyr spirit. When he arrived again in Bristol, June 18, 1879, he had been absent nine months and twelve days, and preached two hundred and eighty-six times and in forty-six towns and cities. After another ten weeks in Bristol, he and his wife sailed again for America, the last week of August, 1879, landing at New York the first week in September. This visit took in the States lying between the Atlantic Ocean and the valley of the Mississippi--New York and New Jersey, Ohio, Indiana, Michigan and Illinois, Wisconsin, Iowa, Minnesota--and, from London and Hamilton to Quebec, Canada also shared the blessing. This visit covered only two hundred and seventy-two days, but he preached three hundred times, and in over forty cities. Over one hundred and fifty written invitations still remained without response, and the number increased the longer his stay. Mr. Muller therefore assuredly gathered that the Lord called him to return to America, after another brief stay at Bristol, where he felt it needful to spend a season annually, to keep in close touch with the work at home and relieve Mr. and Mrs. Wright of their heavy responsibilities, for a time. Accordingly on September 15, 1880, again turning from Bristol, these travellers embarked the next day on their seventh mission tour, landing, ten days later, at Quebec. Mr. Muller had a natural antipathy to the sea, in his earlier crossing to the Continent having suffered much from sea-sickness; but he had undertaken these long voyages, not for his own pleasure or profit, but wholly on God’s errand; and he felt it to be a peculiar mark of the loving-kindness of the Lord that, while he was ready to endure any discomfort, or risk his life for His sake, he had not in his six crossings of the Atlantic suffered in the least, and on this particular voyage was wholly free from any indisposition. From Quebec he went to Massachusetts, Connecticut, New York, New Jersey, and Pennsylvania. Among other places of special interest were Boston, Plymouth--the landing-place of the Pilgrims,--Wellesley and South Hadley colleges--the great schools for woman’s higher education,--and the centres farther westward, where he had such wide access to Germans. This tour extended over a smaller area than before, and lasted but eight months; but the impression on the people was deep and permanent. He had spoken about two hundred and fifty times in all; and Mrs. Muller had availed herself of many opportunities of personal dealing with inquirers, and of distributing books and tracts among both believers and unbelievers. She had also written for her husband more than seven hundred letters,--this of itself being no light task, inasmuch as it reaches an average of about three a day. On May 30, 1881, they were again on British shores. The eighth long preaching tour, from August 23, 1881, to May 30, 1882, was given to the Continent of Europe, where again Mr. Muller felt led by the low state of religious life in Switzerland and Germany. This visit was extended to the Holy Land in a way strikingly providential. After speaking at Alexandria, Cairo, and Port Said, he went to Jaffa, and thence to Jerusalem, on November 28. With reverent feet he touched the soil once trodden by the feet of the Son of God, visiting, with pathetic interest, Gethsemane and Golgotha, and crossing the Mount of Olives to Bethany, thence to Bethlehem and back to Jaffa, and so to Haipha, Mt. Carmel, and Beirut, Smyrna, Ephesus, Constantinople, Athens, Brindisi, Rome, and Florence. Again were months crowded with services of all sorts whose fruit will appear only in the Day of the Lord Jesus, addresses being made in English, German, and French, or by translation into Arabic, Armenian, Turkish, and modern Greek. Sightseeing was always but incidental to the higher service of the Master. During this eighth tour, covering some eight months, Mr. Muller spoke hundreds of times, with all the former tokens of God’s blessing on his seed-sowing. The ninth tour, from August 8, 1882, to June 1, 1883, was occupied with labours in Germany, Austria, and Russia, including Bavaria, Hungary, Bohemia, Saxony, and Poland. His special joy it was to bear witness in Kroppenstadt, his birthplace, after an absence of about sixty-four years. At St. Petersburg, while the guest of Princess Lieven, at her mansion he met and ministered to many of high rank; he also began to hold meetings in the house of Colonel Paschkoff, who had suffered not only persecution but exile for the Lord’s sake. While the Scriptures were being read one day in Buss, with seven poor Russians, a policeman summarily broke up the meeting and dispersed the little company. At Lodz in Poland, a letter was received, in behalf of almost the whole population begging him to remain longer; and so signs seemed to multiply, as he went forward, that he was in the path of duty and that God was with him. On September 26, 1883, the tenth tour began, this time his face being turned toward the Orient. Nearly sixty years before he had desired to go to the East Indies as a missionary; now the Lord permitted him to carry out the desire in a new and strange way, and India was the twenty-third country visited in his tours. He travelled over 21,000 miles, and spoke over two hundred times, to missionaries and Christian workers, European residents, Eurasians, Hindus, Moslems, educated natives, native boys and girls in the orphanage at Colar, etc. Thus, in his seventy-ninth year, this servant of God was still in labours abundant, and in all his work conspicuously blessed of God. After some months of preaching in England, Scotland, and Wales, on November 19, 1885, he and his wife set out on their fourth visit to the United States, and their eleventh longer mission tour. Crossing to the Pacific, they went to Sydney, New South Wales, and, after seven months in Australia, sailed for Java, and thence to China, arriving at Hong Kong, September 12th; Japan and the Straits of Malacca were also included in this visit to the Orient. The return to England was by way of Nice; and, after travelling nearly 38,000 miles, in good health Mr. and Mrs. Muller reached home on June 14, 1887, having been absent more than one year and seven months, during which Mr. Muller had preached whenever and wherever opportunity was afforded. Less than two months later, on August 12, 1887, he sailed for South Australia, Tasmania, New Zealand, Ceylon, and India. This twelfth long tour closed in March, 1890, having covered thousands of miles. The intense heat at one time compelled Mr. Muller to leave Calcutta, and on the railway journey to Darjeeling his wife feared he would die. But he was mercifully spared. It was on this tour and in the month of January, 1890, while at Jubbulpore, preaching with great help from the Lord, that a letter was put into Mr. Muller’s hands, from a missionary at Agra, to whom Mr. Wright had sent a telegram, informing his father-in-law of his dear Lydia’s death. For nearly thirty years she had laboured gratuitously at the orphan houses and it would he difficult to fill that vacancy; but for fourteen years she had been her husband’s almost ideal companion, and for nearly fifty-eight years her father’s unspeakable treasure--and here were two other voids which could never be filled. But Mr. Muller’s heart, as also Mr. Wright’s, was kept at rest by the strong confidence that, however mysterious God’s ways, all His dealings belong to one harmonious spiritual mechanism in which every part is perfect and all things work together for good. (Romans 8:28.) This sudden bereavement led Mr. Muller to bring his mission tour in the East to a close and depart for Bristol, that he might both comfort Mr. Wright and relieve him of undue pressure of work. After a lapse of two months, once more Mr. and Mrs. Muller left home for other extensive missionary journeys. They went to the Continent and were absent from July, 1890, to May, 1892. A twelvemonth was spent in Germany and Holland, Austria and Italy. This absence in fact included two tours, with no interval between them, and concluded the series of extensive journeys reaching through seventeen years. This man--from his seventieth to his eighty-seventh year--when most men are withdrawing from all activities, had travelled in forty-two countries and over two hundred thousand miles, a distance equivalent to nearly eight journeys round the globe! He estimated that during these seventeen years he had addressed over three million people; and from all that can be gathered from the records of these tours, we estimate that he must have spoken, outside of Bristol, between five thousand and six thousand times. What sort of teaching and testimony occupied these tours, those who have known the preacher and teacher need not be told. While at Berlin in 1891, he gave an address that serves as an example of the vital truths which he was wont to press on the attention of fellow disciples. We give a brief outline: He first urged that believers should never, even under the greatest difficulties, be discouraged, and gave for his position sound scriptural reasons. Then he pointed out to them that the chief business of every day is first of all to seek to be truly at rest and happy in God. Then he showed how, from the word of God, all saved believers may know their true standing in Christ, and how in circumstances of particular perplexity they might ascertain the will of God. He then urged disciples to seek with intense earnestness to become acquainted with God Himself as revealed in the Holy Scriptures, and carefully to form and maintain godly habits of systematic Bible study and prayer, holy living and consecrated giving. He taught that God alone is the one all-satisfying portion of the soul, and that we must determine to possess and enjoy Him as such. He closed by emphasizing it as the one, single, all-absorbing, daily aim to glorify God in a complete surrender to His will and service. In all these mission tours, again, the faithfulness of God conspicuously seen, in the bounteous supply of every need. Steamer fares and long railway journeys; hotel accommodations, ordinarily preferred to private hospitality, which seriously interfered with private habits of devotion, public work, and proper rest--such expenses demanded a heavy outlay; the new mode of life, now adopted for the Lord’s sake, was at least three times as costly as the former frugal housekeeping; and yet, in answer to prayer and without any appeal to human help, the Lord furnished all that was required. Accustomed to look, step by step, for such tokens of divine approval, as emboldened him to go forward, Mr. Muller records how, when one hundred pounds was sent to him for personal uses, this was recognized as a foretoken from his great Provider, "by which," he writes, "God meant to say to my own heart, ’I am pleased with thy work and service in going about on these long missionary tours. I will pay the expenses thereof, and I give thee here a specimen of what I am yet willing to do for thee.’" Two other facts Mr. Muller specially records in connection with these tours: first, God’s gracious guiding and guarding of the work at Bristol so that it suffered nothing from his absence; and secondly, the fact that these journeys had no connection with collecting of money for the work or even informing the public of it. No reference was made to the Institution at Bristol, except when urgently requested, and not always even then; nor were collections ever made for it. Statements found their way into the press that in America large sums were gathered, but their falsity is sufficiently shown by the fact that in his first tour in America, for example, the sum total of all such gifts was less than sixty pounds, not more than two thirds of the outlay of every day at the orphan houses. These missionary tours were not always approved even by the friends and advisers of Mr. Muller. In 1882, while experiencing no little difficulty and trial, especially as to funds, there were not a few who felt a deep interest in the Institution on Ashley Down, who would have had God’s servant discontinue his long absences, as to them it appeared that these were the main reason for the falling off in funds. He was always open to counsel, but he always reserved to himself an independent decision; and, on weighing the matter well, these were some of the reasons that led him to think that the work of God at home did not demand his personal presence: 1. He had observed year after year that, under the godly and efficient supervision of Mr. Wright and his large staff of helpers, every branch of the Scriptural Knowledge Institution had been found as healthy and fruitful during these absences as when Mr. Muller was in Bristol. 2. The Lord’s approval of this work of wider witness had been in manner conclusive and in measure abundant, as in the ample supply of funds for these tours, in the wide doors of access opened, and in the large fruit already evident in blessing to thousands of souls. 3. The strong impression upon his mind that this was the work which was to occupy the ’evening of his life,’ grew in depth, and was confirmed by so many signs of God’s leading that he could not doubt that he was led both of God’s providence and Spirit. 4. Even while absent, he was never out of communication with the helpers at home. Generally he heard at least weekly from Mr. Wright, and any matters needing his counsel were thus submitted to him by letter; prayer to God was as effectual at a distance from Bristol as on the spot; and his periodical returns to that city for some weeks or months between these tours kept him in close touch with every department of the work. 5. The supreme consideration, however, was this: To suppose it necessary for Mr. Muller himself to be at home in order that sufficient means should be supplied, was a direct contradiction of the very principles upon which, and to maintain which, the whole work had been begun. Real trust in God is above circumstances and appearances. And this had been proven; for, during the third year after these tours began, the income for the various departments of the Scriptural Knowledge Institution was larger than ever during the preceding forty-four years of its existence; and therefore, notwithstanding the loving counsel of a few donors and friends who advised that Mr. Muller should stay at home, he kept to his purpose and his principles, partly to demonstrate that no man’s presence is indispensable to the work of the Lord. "Them that honour Me I will honour." (1 Samuel 2:30.) He regarded it the greatest honour of his life to bear this wide witness to God, and God correspondingly honoured His servant in bearing this testimony. It was during the first and second of these American tours that the writer had the privilege of coming into personal contact with Mr. Muller. While I was at San Francisco, in 1878, he was to speak on Sabbath afternoon, May 12th, at Oakland, just across the bay, but conscientious objections to needless Sunday travel caused me voluntarily to lose what then seemed the only chance of seeing and hearing a man whose career had been watched by me for over twenty years, as he was to leave for the East a few days earlier than myself and was likely to be always a little in advance. On reaching Ogden, however, where the branch road from Salt Lake City joins the main line, Mr. and Mrs. Muller boarded my train and we travelled to Chicago together. I introduced myself, and held with him daily converse about divine things, and, while tarrying at Chicago, had numerous opportunities for hearing him speak there. The results of this close and frequent contact were singularly blessed to me, and at my invitation he came to Detroit, Michigan, in his next tour, and spoke in the Fort Street Presbyterian Church, of which I was pastor, on Sundays, January 18 and 25, 1880, and on Monday and Friday evenings, in the interval. In addition to these numerous and favourable opportunities thus providentially afforded for hearing and conversing with Mr. Muller, he kindly met me for several days in my study, for an hour at a time, for conference upon those deeper truths of the word of God and deeper experiences of the Christian life, upon which I was then very desirous of more light. For example, I desired to understand more clearly the Bible teaching about the Lord’s coming. I had opposed with much persistency what is known as the premillennial view, and brought out my objections, to all of which he made one reply: "My beloved brother, I have heard all your arguments and objections against this view, but they have one fatal defect: not one of them is based upon the word of God. You will never get at the truth upon any matter of divine revelation unless you lay aside your prejudices and like a little child ask simply what is the testimony of Scripture." With patience and wisdom he unravelled the tangled skein of my perplexity and difficulty, and helped me to settle upon biblical principles all matters of so-called expediency. As he left me, about to visit other cities, his words fixed themselves in my memory. I had expressed to him my growing conviction that the worship in the churches had lost its primitive simplicity; that the pew-rent system was pernicious; that fixed salaries for ministers of the gospel were unscriptural; that the church of God should be administered only by men full of the Holy Ghost, and that the duty of Christians to the non-church-going masses was grossly neglected, etc. He solemnly said to me: "My beloved brother, the Lord has given you much light upon these matters, and will hold you correspondingly responsible for its use. If you obey Him and walk in the light, you will have more; if not, the light will be withdrawn." It is a singular lesson on the importance of an anointed tongue, that forty simple words, spoken over twenty years ago, have had a daily influence on the life of him to whom they were spoken. Amid subtle temptations to compromise the claims of duty and hush the voice of conscience, or of the Spirit of God, and to follow the traditions of men rather than the word of God, those words of that venerated servant of God have recurred to mind with ever fresh force. We risk the forfeiture of privileges which are not employed for God, and of obscuring convictions which are not carried into action. God’s word to us is "use or lose." "To him that hath shall be given: from him that hath not shall be taken away even that which he seemeth to have." It is the hope and the prayer of him who writes this memoir that the reading of these pages may prove to be an interview with the man whose memorial they are, and that the witness borne by George Muller may be to many readers a source of untold and lifelong blessing. It need not be said that to carry out conviction into action is a costly sacrifice. It may make necessary renunciations and separations which leave one to feel a strange sense both of deprivation and loneliness. But he who will fly as an eagle does into the higher levels where cloudless day abides, and live in the sunshine of God, must consent to live a comparatively lonely life. No bird is so solitary as the eagle. Eagles never fly in flocks: one, or at most two, and the two, mates, being ever seen at once. But the life that is lived unto God, however it forfeits human companionship, knows divine fellowship, and the child of God who like his Master undertakes to "do always the things that please Him," can like his Master say, "The Father hath not left me alone." "I am alone; yet not alone, for the Father is with me." Whosoever will promptly follow whatever light God gives, without regard to human opinion, custom, tradition, or approbation, will learn the deep meaning of these words: "Then shall we know, if we follow on to know the Lord." ======================================================================== CHAPTER 23: 01.18. CHAPTER XVIII FAITH AND PATIENCE IN SERVING ======================================================================== CHAPTER XVIII FAITH AND PATIENCE IN SERVING QUANTITY of service is of far less importance than quality. To do well, rather than to do much, will be the motto of him whose main purpose is to please God. Our Lord bade His disciples tarry until endued with power from on high, because it is such enduement that gives to all witness and work the celestial savour and flavour of the Spirit. Before we come to the closing scenes, we may well look back over the life-work of George Muller, which happily illustrates both quantity and quality of service. It may be doubted whether any other one man of this century accomplished as much for God and man, and yet all the abundant offerings which he brought to his Master were characterized by a heavenly fragrance. The orphan work was but one branch of that tree--the Scriptural Knowledge Institution--which owed its existence to the fact that its founder devised large and liberal things for the Lord’s cause. He sought to establish or at least to aid Christian schools wherever needful, to scatter Bibles and Testaments, Christian books and tracts; to aid missionaries who were witnessing to the truth and working on a scriptural basis in destitute parts; and though each of these objects might well have engrossed his mind, they were all combined in the many-sided work which his love for souls suggested. An aggressive spirit is never content with what has been done, but is prompt to enter any new door that is providentially opened. When the Paris Exposition of 1867 offered such rare opportunities, both for preaching to the crowds passing through the French capital, and for circulating among them the Holy Scriptures, he gladly availed himself of the services of two brethren whom God had sent to labour there, one of whom spoke three, and the other, eight, modern languages; and through them were circulated, chiefly at the Exposition, and in thirteen different languages, nearly twelve thousand copies of the word of God, or portions of the same. It has been estimated that at this International Exhibition there were distributed in all over one and a quarter million Bibles, in sixteen tongues, which were gratefully accepted, even by Romish priests. Within six months those who thus entered God’s open door scattered more copies of the Book of God than in ordinary circumstances would have been done by ten thousand colporteurs in twenty times that number of months, and thousands of souls are known to have found salvation by the simple reading of the New Testament. Of this glorious work, George Muller was permitted to be so largely a promoter. At the Havre Exhibition of the following year, 1868, a similar work was done; and in like manner, when a providential door was unexpectedly opened into the Land of the Inquisition, Mr. Muller promptly took measures to promote the circulation of the Word in Spain. In the streets of Madrid the open Bible was seen for the first time, and copies were sold at the rate of two hundred and fifty in an hour, so that the supply was not equal to the demand. The same facts were substantially repeated when free Italy furnished a field for sowing the seed of the Kingdom. This wide-awake servant of God watched the signs of the times and, while others slept, followed the Lord’s signals of advance. One of the most fascinating features of the Narrative is found in the letters from his Bible distributors. It is interesting also to trace the story of the growth of the tract enterprise, until, in 1874, the circulation exceeded three and three-quarter millions, God in His faithfulness supplying abundant means.* * Narrative, IV. 244. The good thus effected by the distributors of evangelical literature must not be overlooked in this survey of the many useful agencies employed or assisted by Mr. Muller. To him the world was a field to be sown with the seed of the Kingdom, and opportunities were eagerly embraced for widely disseminating the truth. Tracts were liberally used, given away in large quantities at open-air services, fairs, races and steeplechases, and among spectators at public executions, or among passengers on board ships and railway trains, and by the way. Sometimes, at a single gathering of the multitudes, fifteen thousand were distributed judiciously and prayerfully, and this branch of the work has, during all these years, continued with undiminished fruitfulness to yield its harvest of good. All this was, from first to last, and of necessity, a work of faith. How far faith must have been kept in constant and vigorous exercise can be appreciated only by putting one’s self in Mr. Muller’s place. In the year 1874, for instance, about forty-four thousand pounds were needed, and he was compelled to count the cost and face the situation. Two thousand and one hundred hungry mouths were daily to be fed, and as many bodies to be clad and cared for. One hundred and eighty-nine missionaries were needing assistance; one hundred schools, with about nine thousand pupils, to be supported; four million pages of tracts and tens of thousands of copies of the Scriptures to be yearly provided for distribution; and, beside all these ordinary expenses, inevitable crises or emergencies, always liable to arise in connection with the conduct of such extensive enterprises, would from time to time call for extraordinary outlay. The man who was at the head of the Scriptural Knowledge Institution had to look at this array of unavoidable expenses, and at the same time face the human possibility and probability of an empty treasury whence the last shilling had been drawn. Let him tell us how he met such a prospect: "God, our infinitely rich Treasurer, remains to us. It is this which gives me peace.... Invariably, with this probability before me, I have said to myself: ’God who has raised up this work through me; God who has led me generally year after year to enlarge it; God, who has supported this work now for more than forty years, will still help and will not suffer me to be confounded, because I rely upon Him. I commit the whole work to Him, and He will provide me with what I need, in future also, though I know not whence the means are to come.’"* * Narrative, IV. 386, 387. Thus he wrote in his journal, on July 28, 1874. Since then twenty-four years have passed, and to this day the work goes on, though he who then had the guidance of it sleeps in Jesus. Whoever has had any such dealings with God, on however small a scale, cannot even think of the Lord as failing to honour a faith so simple, genuine, and childlike a faith which leads a helpless believer thus to cast himself and all his cares upon God with utter abandonment of all anxiety. This man put God to proof, and proved to himself and to all who receive his testimony that it is blessed to wait only upon Him. The particular point which he had in view, in making these entries in his journal is the object also of embodying them in these pages, namely, to show that, while the annual expenses of this Institution were so exceedingly large and the income so apparently uncertain, the soul of this believer was, to use his own words, "THROUGHOUT, without the least wavering, stayed upon God, believing that He who had through him begun the Institution, enlarged it almost year after year, and upheld it for forty years in answer to prayer by faith, would do this still and not suffer this servant of His to be confounded."* Believing that God would still help, and supply the means, George Muller was willing, and THOROUGHLY in heart prepared, if necessary, to pass again through similar severe and prolonged seasons of trial as he had already endured. * Narrative, IV. 389. The Living God had kept him calm and restful, amid all the ups and downs of his long experience as the superintendent and director of this many-sided work, though the tests of faith had not been light or short of duration. For more than ten years at a time--as from August, 1838, to April, 1849, day by day, and for months together from meal to meal--it was necessary to look to God, almost without cessation, for daily supplies. When, later on, the Institution was twentyfold larger and the needs proportionately greater, for months at a time the Lord likewise constrained His servant to lean from hour to hour, in the same dependence, upon Him. All along through these periods of unceasing want, the Eternal God was his refuge and underneath were the Everlasting Arms. He reflected that God was aware of all this enlargement of the work and its needs; he comforted himself with the consoling thought that he was seeking his Master’s glory; and that if in this way the greater glory would accrue to Him for the good of His people and of those who were still unbelievers, it was no concern of the servant; nay, more than this, it behooved the servant to be willing to go on in this path of trial, even unto the end of his course, if so it should please his Master, who guides His affairs with divine discretion. The trials of faith did not cease even until the end. July 28, 1881, finds the following entry in Mr. Muller’s journal: "The income has been for some time past only about a third part of the expenses. Consequently all we have for the support of the orphans is nearly gone; and for the first four objects of the Institution we have nothing at all in hand. The natural appearance now is that the work cannot be carried on. But I BELIEVE that the Lord will help, both with means for the orphans and also for other objects of the Institution, and that we shall not be confounded; also that the work shall not need to be given up. I am fully expecting help, and have written this to the glory of God, that it may be recorded hereafter for the encouragement of His children. The result will be seen. I expect that we shall not be confounded, though for some years we have not been so poor." While faith thus leaned on God, prayer took more vigorous hold. Six, seven, eight times a day, he and his dear wife were praying for means, looking for answers, and firmly persuaded that their expectations would not be disappointed. Since that entry was made, seventeen more years have borne their witness that this trust was not put to shame. Not a branch of this tree of holy enterprise has been cut off by the sharp blade of a stern necessity. Though faith had thus tenaciously held fast to the promises, the pressure was not at once relieved. When, a fortnight after these confident records of trust in God had been spread on the pages of the journal, the balance for the orphans was less than it had been for twenty-five years, it would have seemed to human sight as though God had forgotten to be gracious. But, on August 22nd, over one thousand pounds came in for the support of the orphans and thus relief was afforded for a time. Again, let us bear in mind how in the most unprecedented straits God alone was made the confidant, even the best friends of the Institution, alike the poor and the rich, being left in ignorance of the pressure of want. It would have been no sin to have made known the circumstances, or even to have made an appeal for aid to the many believers who would gladly have come to the relief of the work. But the testimony to the Lord was to be jealously guarded, and the main object of this work of faith would have been imperilled just so far as by any appeal to men this witness to God was weakened. In this crisis, and in every other, faith triumphed, and so the testimony to a prayer-hearing God grew in volume and power as the years went on. It was while as yet this period of testing was not ended, and no permanent relief was yet supplied, that Mr. Muller, with his wife, left Bristol on August 23rd, for the Continent, on his eighth long preaching tour. Thus, at a time when, to the natural eye, his own presence would have seemed well-nigh indispensable, he calmly departed for other spheres of duty, leaving the work at home in the hands of Mr. Wright and his helpers. The tour had been already arranged for, under God’s leading, and it was undertaken, with the supporting power of a deep conviction that God is as near to those who in prayer wait on Him in distant lands, as on Ashley Down, and needs not the personal presence of any man in any one place, or at any time, in order to carry on His work. In an American city, a half-idiotic boy who was bearing a heavy burden asked a drayman, who was driving an empty cart, for a ride. Being permitted, he mounted the cart with his basket, but thinking he might so relieve the horse a little, while still himself riding, lifted his load and carried it. We laugh at the simplicity of the idiotic lad, and yet how often we are guilty of similar folly! We profess to cast ourselves and our cares upon the Lord, and then persist in bearing our own burdens, as if we felt that He would be unequal to the task of sustaining us and our loads. It is a most wholesome lesson for Christian workers to learn that all true work is primarily the Lord’s, and only secondarily ours, and that therefore all ’carefulness’ on our part is distrust of Him, implying a sinful self-conceit which overlooks the fact that He is the one Worker and all others are only His instruments. As to our trials, difficulties, losses, and disappointments, we are prone to hesitate about committing them to the Lord, trustfully and calmly. We think we have done well if we take refuge in the Lord’s promise to his reluctant disciple Peter, "What I do thou knowest not now, but thou shalt know hereafter," referring this ’hereafter’ to the future state where we look for the solution of all problems. In Peter’s case the hereafter appears to have come when the feet-washing was done and Christ explained its meaning; and it is very helpful to our faith to observe Mr. Muller’s witness concerning all these trying and disappointing experiences of his life, that, without one exception, he had found already in this life that they worked together for his good; so that he had reason to praise God for them all. In the ninetieth psalm we read: "Make us glad according to the days wherein Thou hast afflicted us And the years wherein we have seen evil." (Psalms 90:15.) This is an inspired prayer, and such prayer is a prophecy. Not a few saints have found, this side of heaven, a divine gladness for every year and day of sadness, when their afflictions and adversities have been patiently borne. Faith is the secret of both peace and steadfastness, amid all tendencies to discouragement and discontinuance in well-doing. James was led by the Spirit of God to write that the unstable and unbelieving man is like the "wave of the sea driven with the wind and tossed." There are two motions of the waves--one up and down, which we call undulation, the other to and fro, which we call fluctuation. How appropriately both are referred to--"tossed" up and down, "driven" to and fro! The double-minded man lacks steadiness in both respects: his faith has no uniformity of experience, for he is now at the crest of the wave and now in the trough of the sea; it has no uniformity of progress, for whatever he gains to-day he loses to-morrow. Fluctuations in income and apparent prosperity did not take George Muller by surprise. He expected them, for if there were no crises and critical emergencies how could there be critical deliverances? His trust was in God, not in donors or human friends or worldly circumstances: and because he trusted in the Living God who says of Himself, "I am the Lord, I change not," amid all other changes, his feet were upon the one Rock of Ages that no earthquake shock can move from its eternal foundations. Two facts Mr. Muller gratefully records at this period of his life: (Narrative, IV. 411, 418.) First. "For above fifty years I have now walked, by His grace, in a path of complete reliance upon Him who is the faithful one, for everything I have needed; and yet I am increasingly convinced that it is by His help alone I am enabled to continue in this course; for, if left to myself, even after the precious enjoyment so long experienced of walking thus in fellowship with God, I should yet be tempted to abandon this path of entire dependence upon Him. To His praise, however, I am able to state that for more than half a century I have never had the least desire to do so." Second. From May, 1880, to May 1881, a gracious work of the Spirit had visited the orphans on Ashley Down and in many of the schools. During the three months spent by Mr. Muller at home before sailing for America in September, 1880, he had been singularly drawn out in prayer for such a visitation of grace, and had often urged it on the prayers of his helpers. The Lord is faithful, and He cheered the heart of His servant in his absence by abundant answers to his intercessions. Before he had fairly entered on his work in America, news came from home of a blessed work of conversion already in progress, and which went on for nearly a year, until there was good ground for believing that in the five houses five hundred and twelve orphans had found God their Father in Christ, and nearly half as many more were in a hopeful state. The Lord did not forget His promise, and He did keep the plant He had permitted His servant to set in His name in the soil on Ashley Down. Faith that was tried, triumphed. On June 7, 1884, a legacy of over eleven thousand pounds reached him, the largest single gift ever yet received, the largest donations which had preceded being respectively one thousand, two thousand, three thousand, five thousand, eight thousand one hundred, and nine thousand and ninety-one pounds. This last amount, eleven thousand, had been due for over six years from an estate, but had been kept back by the delays of the Chancery Court. Prayer had been made day by day that the bequest might be set free for its uses, and now the full answer had come; and God had singularly timed the supply to the need, for there was at that time only forty-one pounds ten shillings in hand, not one half of the average daily expenses, and certain sanitary improvements were just about to be carried out which would require an outlay of over two thousand pounds. As Mr. Muller closed the solemn and blessed records of 1884, he wrote: "Thus ended the year 1884, during which we had been tried, greatly tried, in various ways, no doubt for the exercise of our faith, and to make us know God more fully; but during which we had also been helped and blessed, and greatly helped and blessed. Peacefully, then, we were able to enter upon the year 1885, fully assured that, as we had God FOR us and WITH us, ALL, ALL would be well." John Wesley had in the same spirit said a century before, "Best of all, God is with us." Of late years the orphanage at Ashley Down has not had as many inmates as formerly, and some four or five hundred more might now be received. Mr. Muller felt constrained, for some years previous to his death, to make these vacancies known to the public, in hopes that some destitute orphans might find there a home. But it must be remembered that the provision for such children has been greatly enlarged since this orphan work was begun. In 1834 the total accommodation for all orphans, in England, reached thirty-six hundred, while the prisons contained nearly twice as many children under eight years of age. This state of things led to the rapid enlargement of the work until over two thousand were housed on Ashley Down alone; and this colossal enterprise stimulated others to open similar institutions until, fifty years after Mr. Muller began his work, at least one hundred thousand orphans were cared for in England alone. Thus God used Mr. Muller to give such an impetus to this form of philanthropy, that destitute children became the object of a widely organized charity both on the part of individuals and of societies, and orphanages now exist for various classes. In all this manifold work which Mr. Muller did he was, to the last, self-oblivious. From the time when, in October, 1830, he had given up all stated salary, as pastor and minister of the gospel, he had never received any salary, stipend nor fixed income, of any sort, whether as a pastor or as a director of the Scriptural Knowledge Institution. Both principle and preference led him to wait only upon God for all personal needs, as also for all the wants of his work. Nevertheless God put into the hearts of His believing children in all parts of the world, not only to send gifts in aid of the various branches of the work which Mr. Muller superintended, but to forward to him money for his own uses, as well as clothes, food, and other temporal supplies. He never appropriated one penny which was not in some way indicated or designated as for his own personal needs, and subject to his personal judgment. No straits of individual or family want ever led him to use, even for a time, what was sent to him for other ends. Generally gifts intended for himself were wrapped up in paper with his name written thereon, or in other equally distinct ways designated as meant for him. Thus as early as 1874 his year’s income reached upwards of twenty-one hundred pounds. Few nonconformist ministers, and not one in twenty of the clergy of the establishment, have any such income, which averages about six pounds for every day in the year--and all this came from the Lord, simply in answer to prayer, and without appeal of any sort to man or even the revelation of personal needs. If we add legacies paid at the end of the year 1873, Mr. Muller’s entire income in about thirteen months exceeded thirty-one hundred pounds. Of this he gave, out and out to the needy, and to the work of God, the whole amount save about two hundred and fifty, expended on personal and family wants; and thus started the year 1875 as poor as he had begun forty-five years before; and if his personal expenses were scrutinized it would be found that even what he ate and drank and wore was with equal conscientiousness expended for the glory of God, so that in a true sense we may say he spent nothing on himself. In another connection it has already been recorded that, when at Jubbulpore in 1890, Mr. Muller received tidings of his daughter’s death. To any man of less faith that shock might have proved, at his advanced age, not only a stunning but a fatal blow. His only daughter and only child, Lydia, the devoted wife of James Wright, had been called home, in her fifty-eighth year, and after nearly thirty years of labour at the orphan houses. What this death meant to Mr. Muller, at the age of eighty-four, no one can know who has not witnessed the mutual devotion of that daughter and that father: and what that loss was to Mr. Wright, the pen alike fails to portray. If the daughter seemed to her father humanly indispensable, she was to her husband a sort of inseparable part of his being; and over such experiences as these it is the part of delicacy to draw the curtain of silence. But it should be recorded that no trait in Mrs. Wright was more pathetically attractive than her humility. Few disciples ever felt their own nothingness as she did, and it was this ornament of a meek and quiet spirit--the only ornament she wore--that made her seem so beautiful to all who knew her well enough for this ’hidden man of the heart’ to be disclosed to their vision. Did not that ornament in the Lord’s sight appear as of great price? Truly "the beauty of the Lord her God was upon her." James Wright had lived with his beloved Lydia for more than eighteen years, in "unmarred and unbroken felicity." They had together shared in prayers and tears before God, bearing all life’s burdens in common. Weak as she was physically, he always leaned upon her and found her a tower of spiritual strength in time of heavy responsibility. While, in her lowly-mindedness, she thought of herself as a ’little useless thing,’ he found her both a capable and cheerful supervisor of many most important domestic arrangements where a competent woman’s hand was needful: and, with rare tact and fidelity, she kept watch of the wants of the orphans as her dear mother had done before her. After her decease, her husband found among her personal effects a precious treasure--a verse written with her own hand: "I have seen the face of Jesus, Tell me not of aught beside; I have heard the voice of Jesus, All my soul is satisfied." This invaluable little fragment, like that other writing found by this beloved daughter among her mother’s effects, became to Mr. Wright what that had been to Mr. Muller, a sort of last legacy from his departed and beloved wife. Her desires were fulfilled; she had seen the face and heard the voice of Him who alone could satisfy her soul. In the Fifty-third Report, which extends to May 26, 1892, it is stated that the expenses exceeded the income for the orphans by a total of over thirty-six hundred pounds, so that many dear fellow labourers, without the least complaint, were in arrears as to salaries. This was the second time only, in fifty-eight years, that the income thus fell short of the expenses. Ten years previous, the expenses had been in excess of the income by four hundred and eighty-eight pounds, but, within one month after the new financial year had begun, by the payment of legacies three times as much as the deficiency was paid in; and, adding donations, six times as much. And now the question arose whether God would not have Mr. Muller contract rather than expand the work. He says: "The Lord’s dealings with us during the last year indicate that it is His will we should contract our operations, and we are waiting upon Him for directions as to how and to what extent this should be done; for we have but one single object--the glory of God. When I founded this Institution, one of the principles stated was, ’that there would be no enlargement of the work by going into debt’: and in like manner we cannot go on with that which already exists if we have not sufficient means coming in to meet the current expenses." Thus the godly man who loved to expand his service for God was humble enough to bow to the will of God if its contraction seemed needful. Prayer was much increased, and faith did not fail under the trial, which continued for weeks and months, but was abundantly sustained by the promises of an unfailing Helper. This distress was relieved in March by the sale of ten acres of land, at one thousand pounds an acre, and at the close of the year there was in hand a balance of over twenty-three hundred pounds. The exigency, however, continued more or less severe until again, in 1893-4, after several years of trial, the Lord once more bountifully supplied means. And Mr. Muller is careful to add that though the appearance during those years of trial was many times as if God had forgotten or forsaken them and would never care any more about the Institution, it was only in appearance, for he was as mindful of it as ever, and he records how by this discipline faith was still further strengthened, God was glorified in the patience and meekness whereby He enabled them to endure the testing, and tens of thousands of believers were blessed in afterward reading about these experience’s of divine faithfulness.* * Fifty-fifth Report, p. 32. Five years after Mrs. Wright’s death, Mr. Muller was left again a widower. His last great mission tour had come to an end in 1892, and in 1895, on the 13th of January, the beloved wife who in all these long journeys had been his constant companion and helper, passed to her rest, and once more left him peculiarly alone, since his devoted Lydia had been called up higher. Yet by the same grace of God which had always before sustained him he was now upheld, and not only kept in unbroken peace, but enabled to "kiss the Hand which administered the stroke." At the funeral of his second wife, as at that of the first, he made the address, and the scene was unique in interest. Seldom does a man of ninety conduct such a service. The faith that sustained him in every other trial held him up in this. He lived in such habitual communion with the unseen world, and walked in such uninterrupted fellowship with the unseen God, that the exchange of worlds became too real for him to mourn for those who had made it, or to murmur at the infinite Love that numbers our days. It moved men more deeply than any spoken word of witness to see him manifestly borne up as on everlasting Arms. I remember Mr. Muller remarking that he waited eight years before he understood at all the purpose of God in removing his first wife, who seemed so indispensable to him and his work. His own journal explains more fully this remark. When it pleased God to take from him his second wife, after over twenty-three years of married life, again he rested on the promise that "All things work together for good to them that love God" and reflected on his past experiences of its truth. When he lost his first wife after over thirty-nine years of happy wedlock, while he bowed to the Father’s will, how that sorrow and bereavement could work good had been wholly a matter of faith, for no compensating good was apparent to sight; yet he believed God’s word and waited to see how it would be fulfilled. That loss seemed one that could not be made up. Only a little before, two orphan houses had been opened for nine hundred more orphans, so that there were total accommodations for over two thousand; she, who by nature, culture, gifts, and graces, was so wonderfully fitted to be her husband’s helper, and who had with motherly love cared for these children, was suddenly removed from his side. Four years after Mr. Muller married his second wife, he saw it plainly to be God’s will that he should spend life’s evening-time in giving witness to the nations. These mission tours could not be otherwise than very trying to the physical powers of endurance, since they covered over two hundred thousand miles and obliged the travellers to spend a week at a time in a train, and sometimes from four to six weeks on board a vessel. Mrs. Muller, though never taking part in public, was severely taxed by all this travel, and always busy, writing letters, circulating books and tracts, and in various ways helping and relieving her husband. All at once, while in the midst of these fatiguing journeys and exposures to varying climates, it flashed upon Mr. Muller that his first wife, who had died in her seventy-third year, could never have undertaken these tours, and that the Lord had thus, in taking her, left him free to make these extensive journeys. She would have been over fourscore years old when these tours began, and, apart from age, could not have borne the exhaustion, because of her frail health; whereas the second Mrs. Muller, who, at the time, was not yet fifty-seven, was both by her age and strength fully equal to the strain thus put upon her. ======================================================================== CHAPTER 24: 01.19. CHAPTER XIX AT EVENING-TIME - LIGHT ======================================================================== CHAPTER XIX AT EVENING-TIME--LIGHT THE closing scene of this beautiful and eventful life-history has an interest not altogether pathetic. Mr. Muller seems like an elevated mountain, on whose summit the evening sun shines in lingering splendour, and whose golden peak rises far above the ordinary level and belongs to heaven more than earth, in the clear, cloudless calm of God. From May, 1892, when the last mission tour closed; he devoted himself mainly to the work of the Scriptural Knowledge Institution, and to preaching at Bethesda and elsewhere as God seemed to appoint. His health was marvelous, especially considering how, when yet a young man, frequent and serious illnesses and general debility had apparently disqualified him from all military duty, and to many prophesied early death or hopeless succumbing to disease. He had been in tropic heat and arctic cold, in gales and typhoons at sea, and on journeys by rail, sometimes as continuously long as a sea-voyage. He had borne the pest of fleas, mosquitoes, and even rats. He had endured changes of climate, diet, habits of life, and the strain of almost daily services, and come out of all unscathed. This man, whose health was never robust, had gone through labours that would try the mettle of an iron constitution; this man, who had many times been laid aside by illness and sometimes for months and who in 1837 had feared that a persistent head trouble might unhinge his mind, could say, in his ninety-second year: "I have been able, every day and all the day, to work, and that with ease, as seventy years since." When the writer was holding meetings in Bristol in 1896, on an anniversary very sacred to himself, he asked his beloved father Muller to speak at the closing meeting of the series, in the Y.M.C.A. Hall; and he did so, delivering a powerful address of forty-five minutes, on Prayer in connection with Missions, and giving his own life-story in part, with a vigour of voice and manner that seemed a denial of his advanced age.* * Appendix K. The marvelous preservation of such a man at such an age reminds one of Caleb, who at eighty-five could boast in God that he was as strong even for war as in the day that he was sent into the land as one of the spies; and Mr. Muller himself attributed this preservation to three causes: first, the exercising of himself to have always a conscience void of offence both toward God and toward men; secondly to the love he felt for the Scriptures, and the constant recuperative power they exercised upon his whole being; and third, to that happiness he felt in God and His work, which relieved him of all anxiety and needless wear and tear in his labours. The great fundamental truth that this heroic man stamped on his generation was that the Living God is the same to-day and forever as yesterday and in all ages past, and that, with equal confidence with the most trustful souls of any age, we may believe His word, and to every promise add, like Abraham, our ’Amen’--IT SHALL BE SO!* When, a few days after his death, Mr. E. H. Glenny, who is known to many as the beloved and self-sacrificing friend of the North African Mission, passed through Barcelona, he found written in an album over his signature the words: "Jesus Christ, the same yesterday and to-day and for ever." And, like the writer of the Epistle to the Hebrews, quoting from the 102nd Psalm, we may say of Jehovah, while all else changes and perishes: "THOU REMAINEST"; "THOU ART THE SAME." Toward the close of life Mr. Muller, acting under medical advice, abated somewhat of his active labours, preaching commonly but once a Sunday. It was my privilege to hear him on the morning of the Lord’s day, March 22, 1896. He spoke on the 77th Psalm; of course he found here his favourite theme--prayer; and, taking that as a fair specimen of his average preaching, he was certainly a remarkable expositor of Scripture even at ninety-one years of age. Later on the outline of this discourse will be found. * Genesis 15:6. (Hebrew.) On Sunday morning, March 6, 1898, he spoke at Alma Road Chapel, and on the Monday evening following was at the prayer service at Bethesda, on both occasions in his usual health. On Wednesday evening following, he took his wonted place at the Orphan House prayer meeting and gave out the hymns: "The countless multitude on high." and "We’ll sing of the Shepherd that died." When he bade his beloved son-in-law "good-night," there was no outward sign of declining strength. He seemed to the last the vigorous old man, and retired to rest as usual. It had been felt that one so advanced in years should have some night-attendant, especially as indications of heart-weakness had been noticed of late, and he had yielded to the pressure of love and consented to such an arrangement after that night. But the consent came too late. He was never more to need human attendance or attention. On Thursday morning, March 10th, at about seven o’clock, the usual cup of tea was taken to his room. To the knock at the door there was no response save an ominous silence. The attendant opened the door, only to find that the venerable patriarch lay dead, on the floor beside the bed. He had probably risen to take some nourishment--a glass of milk and a biscuit being always put within reach--and, while eating the biscuit, he had felt faint, and fallen, clutching at the table-cloth as he fell, for it was dragged off, with certain things that had lain on the table. His medical adviser, who was promptly summoned, gave as his opinion that he had died of heart-failure some hour or two before he had been found by his attendant. Such a departure, even at such an age, produced a worldwide sensation. That man’s moral and spiritual forces reached and touched the earth’s ends. Not in Bristol, or in Britain alone, but across the mighty waters toward the sunrise and sunset was felt the responsive pulse-beat of a deep sympathy. Hearts bled all over the globe when it was announced, by telegraph wire and ocean cable, that George Muller was dead. It was said of a great Englishman that his influence could be measured only by "parallels of latitude"; of George Muller we may add, and by meridians of longitude. He belonged to the whole church and the whole world, in a unique sense; and the whole race of man sustained a loss when he died. The funeral, which took place on the Monday following, was a popular tribute of affection, such as is seldom seen. Tens of thousands of people reverently stood along the route of the simple procession; men left their workshops and offices, women left their elegant homes or humble kitchens, all seeking to pay a last token of respect. Bristol had never before witnessed any such scene. A brief service was held at Orphan House No. 3, where over a thousand children met, who had for a second time lost a ’father’; in front of the reading-desk in the great dining-room, a coffin of elm, studiously plain, and by request without floral offerings, contained all that was mortal of George Muller, and on a brass plate was a simple inscription, giving the date of his death, and his age. Mr. James Wright gave the address, reminding those who were gathered that, to all of us, even those who have lived nearest God, death comes while the Lord tarries; that it is blessed to die in the Lord; and that for believers in Christ there is a glorious resurrection waiting. The tears that ran down those young cheeks were more eloquent than any words, as a token of affection for the dead. The procession silently formed. Among those who followed the bier were four who had been occupants of that first orphan home in Wilson Street. The children’s grief melted the hearts of spectators, and eyes unused to weeping were moistened that day. The various carriages bore the medical attendants, the relatives and connections of Mr. Muller, the elders and deacons of the churches with which he was associated, and his staff of helpers in the work on Ashley Down. Then followed forty or fifty other vehicles with deputations from various religious bodies, etc. At Bethesda, every foot of space was crowded, and hundreds sought in vain for admission. The hymn was sung which Mr. Muller had given out at that last prayer meeting the night before his departure. Dr. Maclean of Bath offered prayer, mingled with praise for such a long life of service and witness, of prayer and faith, and Mr. Wright spoke from Hebrews 13:7-8: "Remember them which have the rule over you, Who have spoken unto you the word of God: Whose faith follow, Considering the end of their conversation: Jesus Christ, the same yesterday and to-day and forever." He spoke of those spiritual rulers and guides whom God sets over his people; and of the privilege of imitating their faith, calling attention to the two characteristics of his beloved father-in-law’s faith: first, that it was based on that immovable Rock of Ages, God’s written word; and secondly, that it translated the precepts and promises of that word into daily life. Mr. Wright made very emphatic Mr. Muller’s acceptance of the whole Scriptures, as divinely inspired. He had been wont to say to young believers, "Put your finger on the passage on which your faith rests," and had himself read the Bible from end to end nearly two hundred times. He fed on the Word and therefore was strong. He found the centre of that Word in the living Person it enshrines, and his one ground of confidence was His atoning work. Always in his own eyes weak, wretched, and vile, unworthy of the smallest blessing, he rested solely on the merit and mediation of His great High Priest. George Muller cultivated faith. He used to say to his helpers in prayer and service, "Never let enter your minds a shadow of doubt as to the love of the Father’s heart or the power of the Father’s arm." And he projected his whole life forward, and looked at it in the light of the Judgment Day. Mr. Wright’s address made prominent one or two other most important lessons, as, for example, that the Spirit bids us imitate, not the idiosyncrasies or philanthropy of others, but their faith. And he took occasion to remind his hearers that philanthropy was not the foremost aim or leading feature of Mr. Muller’s life, but above all else to magnify and glorify God, "as still the living God who, now as well as thousands of years ago, hears the prayers of His children and helps those who trust Him." He touchingly referred to the humility that led Mr. Muller to do the mightiest thing for God without self-consciousness, and showed that God can take up and use those who are willing to be only instruments. Mr. Wright further remarked: "I have been asked again and again lately as to whether the orphan work would go on. It is going on. Since the commencement of the year we have received between forty and fifty fresh orphans, and this week expect to receive more. The other four objects of the Institution, according to the ability God gives us, are still being carried on. We believe that whatever God would do with regard to the future will be worthy of Him. We do not know much more, and do not want to. He knows what He will do. I cannot think, however, that the God who has so blessed the work for so long will leave our prayers as to the future unanswered." Mr. Benjamin Perry then spoke briefly, characterizing Mr. Muller as the greatest personality Bristol had known as a citizen. He referred to his power as an expounder of Scripture, and to the fact that he brought to others for their comfort and support what had first been food to his own soul. He gave some personal reminiscences, referring, for instance, to his ability at an extreme old age still to work without hindrance either mental or physical, free from rheumatism, ache, or pain, and seldom suffering from exhaustion. He briefly described him as one who, in response to the infinite love of God, which called him from a life of sin to a life of salvation and service, wholly loved God above everybody and everything, so that his highest pleasure was to please and serve Him. As an illustration of his humility, he gave an incident. When of late a friend had said, "When God calls you home, it will be like a ship going into harbour, full sail."--"Oh no!" said Mr. Muller, "it is poor George Muller who needs daily to pray, ’Hold Thou me up in my goings, that my footsteps slip not.’" The close of such lives as those of Asa and Solomon were to Mr. Muller a perpetual warning, leading him to pray that he might never thus depart from the Lord in his old age. After prayer by Mr. J. L. Stanley, Col. Molesworth gave out the hymn, "’Tis sweet to think of those at rest." And after another prayer by Mr. Stanley Arnot, the body was borne to its resting-place in Arno’s Vale Cemetery, and buried beside the bodies of Mr. Muller’s first and second wives, some eighty carriages joining in the procession to the grave. Everything from first to last was as simple and unostentatious as he himself would have wished. At the graveside Col. Molesworth prayed, and Mr. George F. Bergin read from 1 Cor. 15: and spoke a few words upon the tenth verse, which so magnifies the grace of God both in what we are and what we do. Mr. E. K. Groves, nephew of Mr. Muller, announced as the closing hymn the second given out by him at that last prayer meeting at the orphanage. "We’ll sing of the Shepherd that died." Mr. E. T. Davies then offered prayer, and the body was left to its undisturbed repose, until the Lord shall come. Other memorial services were held at the Y.M.C.A. Hall, and very naturally at Bethesda Chapel, which brought to a fitting close this series of loving tributes to the departed. On the Lord’s day preceding the burial, in nearly all the city pulpits, more or less extended reference had been made to the life, the character, and the career of the beloved saint who had for so many years lived his irreproachable life in Bristol. Also the daily and weekly press teemed with obituary notices, and tributes to his piety, worth, and work. It was touchingly remarked at his funeral that he first confessed to feeling weak and weary in his work that last night of his earthly sojourn; and it seemed specially tender of the Lord not to allow that sense of exhaustion to come upon him until just as He was about to send His chariot to bear him to His presence. Mr. Muller’s last sermon at Bethesda Chapel, after a ministry of sixty-six years, had been from 2 Corinthians 5:1 : "For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens." It was as though he had some foretokens of his being about shortly to put off this his tabernacle. Evidently he was not taken by surprise. He had foreseen that his days were fast completing their number. Seven months before his departure, he had remarked to his medical attendant, in connection with the irregularity of his pulse: "It means death." Many of the dear orphans--as when the first Mrs. Muller died--wrote, asking that they might contribute toward the erection of a monument to the memory of their beloved benefactor. Already one dear young servant had gathered, for the purpose, over twenty pounds. In conformity with the known wishes of his father-in-law that only the simplest headstone be placed over his remains, Mr. Wright thought necessary to check the inflow of such gifts, the sum in hand being quite sufficient. Further urgent appeals were made both from British and American friends, for the erection of some statue or other large visible monument or memorial, and in these appeals the local newspapers united. At length private letters led Mr. Wright to communicate with the public press, as the best way at once to silence these appeals and express the ground of rejecting such proposals. He wrote as follows: "You ask me, as one long and closely associated with the late Mr. George Muller, to say what I think would be most in accordance with his own wishes as a fitting memorial of himself. Will not the best way of replying to this question be to let him speak for himself? 1st. When he erected Orphan House No. 1, and the question came what is the building to be called, he deliberately avoided associating his own name with it, and named it ’The New Orphan House, Ashley Down.’ N.B.--To the end of his life he disliked hearing or reading the words ’Muller’s Orphanage.’ In keeping with this, for years, in every Annual Report, when referring to the Orphanage he reiterated the statement, ’The New Orphan Houses on Ashley Down, Bristol, are not my Orphan Houses,... they are God’s Orphan Houses.’ (See, for example, the Report for 1897, p. 69.) 2nd. For years, in fact until he was nearly eighty years old, he steadily refused to allow any portrait of himself to be published; and only most reluctantly (for reasons which he gives with characteristic minuteness in the preface to ’Preaching Tours’) did he at length give way on this point. 3rd. In the last published Report, at page 66, he states: ’The primary object I had in view in carrying on this work,’ viz., ’that it might be seen that now, in the nineteenth century, God is still the Living God, and that now, as well as thousands of years ago, He listens to the prayers of His children and helps those who trust in Him.’ From these words and ways of acting, is it not evident, that the only ’memorial’ that George Muller cared about was that which consists in the effect of his example, Godward, upon his fellow men? Every soul converted to God (instrumentally) through his words or example constitutes a permanent memorial to him as the father in Christ of such an one. Every believer strengthened in faith (instrumentally) through his words or example constitutes a similar memorial to his spiritual teacher. He knew that God had, already, in the riches of His grace, given him many such memorials; and he departed this life, as I well know, cherishing the most lively hope that he should greet above thousands more to whom it had pleased God to make him a channel of rich spiritual blessing. He used often to say to me, when he opened a letter in which the writer poured out a tale of sore pecuniary need, and besought his help to an extent twice or three or ten times exceeding the sum total of his (Mr. Muller’s) earthly possessions at the moment, ’Ah! these dear people entirely miss the lesson I am trying to teach them, for they come to me, instead of going to God.’ And if he could come back to us for an hour, and listen to an account of what his sincerely admiring, but mistaken, friends are proposing to do to perpetuate his memory, I can hear him, with a sigh, exclaiming, ’Ah! these dear friends are entirely missing the lesson that I tried for seventy years to teach them,’ viz., ’That a man can receive nothing except it be given him from above,’ and that, therefore, it is the Blessed Giver, and not the poor receiver, that is to be glorified. Yours faithfully, JAMES WRIGHT." ======================================================================== CHAPTER 25: 01.20. CHAPTER XX THE SUMMARY OF THE LIFE-WORK ======================================================================== CHAPTER XX THE SUMMARY OF THE LIFE-WORK DEATH shuts the door upon earthly service, whatever door it may open to other forms and spheres of activity. There are many intimations that service beyond the grave is both unceasing and untiring: the blessed dead "rest indeed from their labours"--toilsome and painful tasks--"but their works"--activities for God--"do follow them," where exertion is without exhaustion. This is therefore a fit point for summing up the results of the work over which, from its beginning, one man had specially had charge. One sentence from Mr. Muller’s pen marks the purpose which was the very pivot of his whole being: "I have joyfully dedicated my whole life to the object of exemplifying how much may be accomplished by prayer and faith." This prepared both for the development of the character of him who had such singleness of aim, and for the development of the work in which that aim found action. Mr. Muller’s oldest friend, Robert C. Chapman of Barnstaple, beautifully says that "when a man’s chief business is to serve and please the Lord, all his circumstances become his servants"; and we shall find this maxim true in Mr. Muller’s life-work. The Fifty-ninth Report, issued May 26, 1898, was the last up to the date of the publication of this volume, and the first after Mr. Muller’s death. In this, Mr. Wright gives the brief but valuable summary not only of the whole work of the year preceding, but of the whole work from its beginning, and thus helps us to a comprehensive survey. This report is doubly precious as it contains also the last contribution of Mr. Muller’s own pen to the record of the Lord’s dealings. It is probable that on the afternoon of March 9th he laid down his pen, for the last time, all unconscious that he was never again to take it up. He had made, in a twofold sense, his closing entry in life’s solemn journal! In the evening of that day he took his customary part in the prayer service in the orphan house--then went to sleep for the last time on earth; there came a waking hour, when he was alone with God, and suddenly departed, leaving his body to its long sleep that knows no waking until the day of the Lord’s coming, while his spirit returned unto God who gave it. The afternoon of that day of death, and of ’birth’ into the heavenly life--as the catacomb saints called it--found the helpers again assembled in the same prayer room to commit the work to him "who only hath immortality," and who, amid all changes of human administration, ever remains the divine Master Workman, never at a loss for His own chosen instruments. Mr. Wright, in this report, shows himself God’s chosen successor in the work, evidently like-minded with the departed director. The first paragraph, after the brief and touching reference to his father-in-law, serves to convey to all friends of this work the assurance that he to whom Mr. Muller left its conduct has also learned the one secret of all success in coworking with God. It sounds, as the significant keynote for the future, the same old keynote of the past, carrying on the melody and harmony, without change, into the new measures. It is the same oratorio, without alteration of theme, time, or even key: the leading performer is indeed no more, but another hand takes up his instrument and, trembling with emotion, continues the unfinished strain so that there is no interruption. Mr. Wright says: "It is written (Job 26:7): ’He hangeth the earth upon nothing’--that is, no visible support. And so we exult in the fact that ’the Scriptural Knowledge Institution for Home and Abroad’ hangs, as it has ever hung, since its commencement, now more than sixty-four years ago, ’upon nothing,’ that is, upon no VISIBLE support. It hangs upon no human patron, upon no endowment or funded property, but solely upon the good pleasure of the blessed God." Blessed lesson to learn! that to hang upon the invisible God is not to hang "upon nothing," though it be upon nothing visible. The power and permanence of the invisible forces that hold up the earth after sixty centuries of human history are sufficiently shown by the fact that this great globe still swings securely in space and is whirled through its vast orbit, and that, without variation of a second, it still moves with divine exactness in its appointed path. We can therefore trust the same invisible God to sustain with His unseen power all the work which faith suspends upon His truth and love and unfailing word of promise, though to the natural eye all these may seem as nothing. Mr. Wright records also a very striking answer to long-continued prayer, and a most impressive instance of the tender care of the Lord, in the providing of an associate, every way like-minded, and well fitted to share the responsibility falling upon his shoulders at the decease of his father-in-law. Feeling the burden too great for him, his one resource was to cast his burden on the Lord. He and Mr. Muller had asked of God such a companion in labour for three years before his departure, and Mr. Wright and his dear wife had, for twenty-five years before that--from the time when Mr. Muller’s long missionary tours began to withdraw him from Bristol--besought of the Lord the same favour. But to none of them had any name been suggested, or, if so, it had never been mentioned. After that day of death, Mr. Wright felt that a gracious Father would not long leave him to sustain this great burden alone, and about a fortnight later he felt assured that it was the will of God that he should ask Mr. George Frederic Bergin to join him in the work, who seemed to him a "true yoke-fellow." He had known him well for a quarter-century; he had worked by his side in the church; and though they were diverse in temperament, there had never been a break in unity or sympathy. Mr. Bergin was seventeen years his junior, and so likely to survive and succeed him; he was very fond of children, and had been much blessed in training his own in the nurture and admonition of the Lord, and hence was fitted to take charge of this larger family of orphans. Confident of being led of God, he put the matter before Mr. Bergin, delighted but not surprised to find that the same God had moved on his mind also, and in the same direction; for not only was he ready to respond to Mr. Wright’s appeal, but he had been led of God to feel that he should, after a certain time, go to Mr. Wright and offer himself. The Spirit who guided Philip to the Eunuch and at the same time had made the Eunuch to inquire after guidance; who sent men from Cornelius and, while they were knocking at Simon’s house, was bidding Peter go with them, still moves in a mysterious way, and simultaneously, on those whom He would bring together for cooperation in loving service. And thus Mr. Wright found the Living God the same Helper and Supplier of every need, after his beloved father-in-law had gone up higher; and felt constrained to feel that the God of Elijah was still at the crossing of the Jordan and could work the same wonders as before, supplying the need of the hour when the need came. Mr. Muller’s own gifts to the service of the Lord find in this posthumous report their first full record and recognition. Readers of the Annual Reports must have noticed an entry, recurring with strange frequency during all these thirty or forty years, and therefore suggesting a giver that must have reached a very ripe age: "from a servant of the Lord Jesus, who, constrained by the love of Christ, seeks to lay up treasure in heaven." If that entry be carefully followed throughout and there be added the personal gifts made by Mr. Muller to various benevolent objects, it will be found that the aggregate sum from this "servant" reaches, up to March 1, 1898, a total of eighty-one thousand four hundred and ninety pounds eighteen shillings and eightpence. Mr. Wright, now that this "servant of the Lord Jesus" is with his Master, who promised, "Where I am there shall also My servant be," feels free to make known that this donor was no other than George Muller himself who thus gave out of his own money--money given to him for his own use or left to him by legacies--the total sum of about sixty-four thousand five hundred pounds to the Scriptural Knowledge Institution, and, in other directions, seventeen thousand more. This is a record of personal gifts to which we know no parallel. It reminds us of the career of John Wesley, whose simplicity and frugality of habits enabled him not only to limit his own expenditure to a very small sum, but whose Christian liberality and unselfishness prompted him to give all that he could thus save to purely benevolent objects. While he had but thirty pounds a year, he lived on twenty-eight and gave away forty shillings. Receiving twice as much the next year, he still kept his living expenses down to the twenty-eight pounds and had thirty-two to bestow on the needy; and when the third year his income rose to ninety pounds, he spent no more than before and gave away sixty-two. The fourth year brought one hundred and twenty, and he disbursed still but the same sum for his own needs, having ninety-two to spare. It is calculated that in the course of his life he thus gave away at least thirty thousand pounds, and four silver spoons comprised all the silver plate that he possessed when the collectors of taxes called upon him. Such economy on the one hand and such generosity on the other have seldom been known in human history. But George Muller’s record will compare favourably with this or any other of modern days. His frugality, simplicity, and economy were equal to Wesley’s, and his gifts aggregated eighty-one thousand pounds. Mr. Muller had received increasingly large sums from the Lord which he invested well and most profitably, so that for over sixty years he never lost a penny through a bad speculation! But his investments were not in lands or banks or railways, but in the work of God. He made friends out of the mammon of unrighteousness that when he failed received him into everlasting habitations. He continued, year after year, to make provision for himself, his beloved wife and daughter, by laying up treasure--in heaven. Such a man had certainly a right to exhort others to systematic beneficence. He gave--as not one in a million gives--not a tithe, not any fixed proportion of annual income, but all that was left after the simplest and most necessary supply of actual wants. While most Christians regard themselves as doing their duty if, after they have given a portion to the Lord, they spend all the rest on themselves, God led George Muller to reverse this rule and reserve only the most frugal sum for personal needs, that the entire remainder might be given to him that needeth. The utter revolution implied in our habits of giving which would be necessary were such a rule adopted is but too obvious. Mr. Muller’s own words are: "My aim never was, how much I could obtain, but rather how much I could give." He kept continually before him his stewardship of God’s property; and sought to make the most of the one brief life on earth, and to use for the best and largest good the property held by him in trust. The things of God were deep realities, and, projecting every action and decision and motive into the light of the judgment-seat of Christ, he asked himself how it would appear to him in the light of that tribunal. Thus he sought prayerfully and conscientiously so to live and labour, so to deny himself, and, by love, serve God and man, as that he should not be ashamed before Him at His coming. But not in a spirit of fear was this done; for if any man of his generation knew the perfect love that casts out fear, it was George Muller. He felt that God is love, and love is of God. He saw that love manifested in the greatest of gifts--His only-begotten Son at Calvary--he knew and believed the Love that God hath to us; he received it into his own heart; it became an abiding presence, manifested in obedience and benevolence, and, subduing him more and more, it became perfected so as to expel tormenting fear and impart a holy confidence and delight in God. Among the texts which strongly impressed and moulded Mr. Muller’s habits of giving was Luke 6:38 : "Give and it shall be given unto you. Good measure, pressed down, shaken together and running over shall men give into your bosom." He believed this promise and he verified it. His testimony is: "I had GIVEN, and God had caused to be GIVEN TO ME AGAIN, and bountifully." Again he read: "It is more blessed to give than to receive." He says that he BELIEVED what he found in the word of God, and by His grace sought to ACT ACCORDINGLY, and thus again records that he was blessed abundantly and his peace and joy in the Holy Ghost increased more and more. It will not be a surprise, therefore, that, as has been already noted, Mr. Muller’s entire personal estate at his death, as sworn to, when the will was admitted to probate, was only 169 pounds 9s. 4d., of which books, household furniture, etc., were reckoned at over one hundred pounds, the only money in his possession being a trifle over sixty pounds, and even this only awaiting disbursement as God’s steward. The will of Mr. Muller contains a pregnant clause which should not be forgotten in this memorial. It closes with a paragraph which is deeply significant as meant to be his posthumous word of testimony--"a last testament": "I cannot help admiring God’s wondrous grace in bringing me to the knowledge of the Lord Jesus when I was an entirely careless and thoughtless young man, and that He has kept me in His fear and truth, allowing me the great honour, for so long a time, of serving Him." In the comprehensive summary contained in this Fifty-ninth Report, remarkable growth is apparent during the sixty-four years since the outset of the work in 1834. During the year ending May 26, 1898, the number of day-schools was 7, and of pupils, 354; the number of children in attendance from the beginning, 81,501. The number of home Sunday-schools, 12, and of children in them, 1341; but from the beginning, 32,944. The number of Sunday-schools aided in England and Wales, 25. The amount expended in connection with home schools, 736 pounds 13s. 10d.; from the outset, 109,992 pounds 19s. 10d. The Bibles and parts thereof circulated, 15,411; from the beginning, 1,989,266. Money expended for this purpose the past year, 439 pounds; from the first, 41,090 pounds 13s. 3d. Missionary labourers aided, 115. Money expended, 2082 pounds 9s. 6d; from the outset, 261,859 pounds 7s. 4d. Circulation of books and tracts, 3,101,338. Money spent, 1001 pounds 3s.; and from the first, 47,188 pounds 11s. 10d. The number of orphans on Ashley Down, 1620; and from the first, 10,024. Money spent in orphan houses, last year, 22,523 pounds 13s. 1d.; and from the beginning, 988,829 pounds. To carry out conviction into action is sometimes a costly sacrifice; but whatever Mr. Muller’s fidelity to conviction cost in one way, he had stupendous results of his life-work to contemplate, even while he lived. Let any one look at the above figures and facts, and remember that here was one poor man who, dependent on the help of God only in answer to prayer, could look back over threescore years and see how he had built five large orphan houses and taken into his family over ten thousand orphans, expending, for their good, within twelve thousand pounds of a round million. He had given aid to day-schools and Sunday-schools, in this and other lands, where nearly one hundred and fifty thousand children have been taught, at a cost of over one hundred and ten thousand pounds more. He had circulated nearly two million Bibles and parts thereof at the cost of over forty thousand pounds; and over three million books and tracts, at a cost of nearly fifty thousand pounds more. And besides all this he had spent over two hundred and sixty thousand pounds to aid missionary labourers in various lands. The sum total of the money thus spent during sixty years has thus reached very nearly the astonishing aggregate of one and a half million of pounds sterling ($7,500,000). To summarize Mr. Muller’s service we must understand his great secret. Such a life and such a work are the result of one habit more than all else,--daily and frequent communion with God. Unwearied in supplications and intercessions, we have seen how, in every new need and crisis, prayer was the one resort, the prayer of faith. He first satisfied himself that he was in the way of duty; then he fixed his mind upon the unchanging word of promise; then, in the boldness of a suppliant who comes to a throne of grace in the name of Jesus Christ and pleads the assurance of the immutable Promiser, he presented every petition. He was an unwearied intercessor. No delay discouraged him. This is seen particularly in the case of individuals for whose conversion or special guidance into the paths of full obedience he prayed. On his prayer list were the names of some for whom he had besought God, daily, by name, for one, two, three, four, six, ten years before the answer was given. The year just before his death, he told the writer of two parties for whose reconciliation to God he had prayed, day by day, for over sixty years, and who had not as yet to his knowledge turned unto God: and he significantly added, "I have not a doubt that I shall meet them both in heaven; for my Heavenly Father would not lay upon my heart a burden of prayer for them for over threescore years, if He had not concerning them purposes of mercy." This is a sufficient example of his almost unparalleled perseverance and importunity in intercession. However long the delay, he held on, as with both hands clasping the very horns of the altar; and his childlike spirit reasoned simply but confidently, that the very fact of his own spirit being so long drawn out in prayer for one object, and of the Lord’s enabling him so to continue patiently and believingly to wait on Him for the blessing, was a promise and prophecy of the answer; and so he waited on, so assured of the ultimate result that he praised God in advance, believing that he had practically received that for which he asked. It is most helpful here to add that one of the parties for whom for so many years he unceasingly prayed has recently died in faith, having received the promises and embraced them and confessed Jesus as his Lord. Just before leaving Bristol with this completed manuscript of Mr. Muller’s life, I met a lady, a niece of the man referred to, through whom I received a knowledge of these facts. He had, before his departure, given most unequivocal testimony to his faith and hope in the Saviour of sinners. If George Muller could still speak to us, he would again repeat the warning so frequently found in his journal and reports, that his fellow disciples must not regard him as a miracle-worker, as though his experience were to be accounted so exceptional as to have little application in our ordinary spheres of life and service. With patient repetition he affirms that in all essentials such an experience is the privilege of all believers. God calls disciples to various forms of work, but all alike to the same faith. To say, therefore, "I am not called to build orphan houses, etc., and have no right to expect answers to my prayers as Mr. Muller did," is wrong and unbelieving. Every child of God, he maintained, is first to get into the sphere appointed of God, and therein to exercise full trust, and live by faith upon God’s sure word of promise. Throughout all these thousands of pages written by his pen, he teaches that every experience of God’s faithfulness is both the reward of past faith and prayer, and the preparation of the servant of God for larger work and more efficient service and more convincing witness to his Lord. No man can understand such a work who does not see in it the supernatural power of God. Without that the enigma defies solution; with that all the mystery is at least an open mystery. He himself felt from first to last that this supernatural factor was the key to the whole work, and without that it would have been even to himself a problem inexplicable. How pathetically we find him often comparing himself and his work for God to "the Burning Bush in the Wilderness" which, always aflame and always threatened with apparent destruction, was not consumed, so that not a few turned aside wondering to see this great sight. And why was it not burnt? Because Jehovah of hosts, who was in the Bush, dwelt in the man and in his work: or, as Wesley said with almost his last breath, "Best of all, God is with us." This simile of the Burning Bush is the more apt when we consider the rapid growth of the work. At first so very small as to seem almost insignificant, and conducted in one small rented house, accommodating thirty orphans, then enlarged until other rented premises became necessary; then one, two, three, four, and even five immense structures being built, until three hundred, seven hundred, eleven hundred and fifty, and finally two thousand and fifty inmates could find shelter within them,--how seldom has the world seen such vast and, at the same time, rapid enlargement! Then look at the outlay! At first a trifling expenditure of perhaps five hundred pounds for the first year of the Scriptural Knowledge Institution, and of five hundred pounds for the first twelve month of the orphan work, and in the last year of Mr. Muller’s life a grand total of over twenty-seven thousand five hundred, for all the purposes of the Institution. The cost of the houses built on Ashley Down might have staggered a man of large capital, but this poor man only cried and the Lord helped him. The first house cost fifteen thousand pounds; the second, over twenty-one thousand; the third, over twenty-three thousand; and the fourth and fifth, from fifty thousand to sixty thousand more--so that the total cost reached about one hundred and fifteen thousand. Besides all this, there was a yearly expenditure which rose as high as twenty-five thousand for the orphans alone, irrespective of those occasional outlays made needful for emergencies, such as improved sanitary precautions, which in one case cost over two thousand pounds. Here is a burning bush indeed, always in seeming danger of being consumed, yet still standing on Ashley Down, and still preserved because the same presence of Jehovah burns in it. Not a branch of this many-sided work has utterly perished, while the whole bush still challenges unbelievers to turn aside and see the great sight, and take off the shoes from their feet as on holy ground where God manifests Himself. Any complete survey of this great life-work must include much that was wholly outside of the Scriptural Knowledge Institution; such as that service which Mr. Muller was permitted to render to the church of Christ and the world at large as a preacher, pastor, witness for truth, and author of books and tracts. His preaching period covered the whole time from 1826 to 1898, the year of his departure, over seventy years; and from 1830, when he went to Teignmouth, his preaching continued, without interruption except from ill health, until his life closed, with an average through the whole period of probably three sermons a week, or over ten thousand for his lifetime. This is probably a low estimate, for during his missionary tours, which covered over two hundred thousand miles and were spread through’ seventeen years, he spoke on an average about once a day notwithstanding already advanced age. His church life was much blessed even in visible and tangible results. During the first two and a half years of work in Bristol, two hundred and twenty-seven members were added, about half of whom were new converts, and it is probable that, if the whole number brought to the knowledge of Christ by his preaching could now be ascertained, it would be found to aggregate full as many as the average of those years, and would thus reach into the thousands, exclusive of orphans converted on Ashley Down. Then when we take into account the vast numbers addressed and impressed by his addresses, given in all parts of the United Kingdom, on the Continent of Europe, and in America, Asia, and Australia, and the still vaster numbers who have read his Narrative, his books and tracts, or who have in various other ways felt the quickening power of his example and life, we shall get some conception--still, at best, inadequate--of the range and scope of the influence he wielded by his tongue and pen, his labours, and his life. Much of the best influence defies all tabulated statistics and evades all mathematical estimates; it is like the fragrance of the alabaster flask which fills all the house but escapes our grosser senses of sight, hearing, and touch. This part of George Muller’s work we cannot summarize: it belongs to a realm where we cannot penetrate. But God sees, knows, and rewards it. ======================================================================== CHAPTER 26: 01.21. CHAPTER XXI THE CHURCH LIFE AND GROWTH ======================================================================== CHAPTER XXI THE CHURCH LIFE AND GROWTH THROUGHOUT Mr. Muller’s journal we meet scattered and fragmentary suggestions as to the true conception of Christian teaching and practice, the nature and office of the Christian ministry, the principles which should prevail in church conduct, the mutual relations of believers, and the Spirit’s relation to the Body of Christ, to pure worship, service, and testimony. These hints will be of more value if they are crystallized into unity so as to be seen in their connection with each other. The founder of the orphan houses began and ended his public career as a preacher, and, for over sixty years, was so closely related to one body of believers that no review of his life can be complete without a somewhat extended reference to the church in Bristol of which he was one of the earliest leaders, and, of all who ministered to it, the longest in service. His church-work in Bristol began with his advent to that city and ended only with his departure from it for the continuing city and the Father’s House. The joint ministry of himself and Mr. Henry Craik has been traced already in the due order of events; but the development of church-life, under this apostolic ministry, furnishes instructive lessons which yield their full teaching only when gathered up and grouped together so as to secure unity, continuity, and completeness of impression. When Mr. Muller and Mr. Craik began joint work in Bristol, foundations needed to be relaid. The church-life, as they found it, was not on a sufficiently scriptural basis, and they waited on God for wisdom to adjust it more completely to His word and will. This was the work of time, for it required the instruction of fellow believers so that they might be prepared to cooperate, by recognizing scriptural and spiritual teaching; it required also the creation of that bond of sympathy which inclines the flock to hear and heed the shepherd’s voice, and follow a true pastoral leadership. At the outset of their ministry, these brethren carefully laid down some principles on which their ministry was to be based. On May 23, 1832, they frankly stated, at Gideon Chapel, certain terms on which alone they could take charge of the church: they must be regarded as simply God’s servants to labour among them so long as, and in such way as might be His will, and under no bondage of fixed rules; they desired pew-rents to be done away with, and voluntary offerings substituted, etc. There was already, however, a strong conviction that a new start was in some respects indispensable if the existing church-life was to be thoroughly modelled on a scriptural pattern. These brethren determined to stamp upon the church certain important features such as these: Apostolic simplicity of worship, evangelical teaching, evangelistic work, separation from the world, systematic giving, and dependence on prayer. They desired to give great prominence to the simple testimony of the Word, to support every department of the work by free-will offerings, to recognize the Holy Spirit as the one presiding and governing Power in all church assemblies, and to secure liberty for all believers in the exercise of spiritual gifts as distributed by that Spirit to all members of the Body of Christ for service. They believed it scriptural to break bread every Lord’s day, and to baptize by immersion; and, although this latter has not for many years been a term of communion or of fellowship, believers have always been carefully taught that this is the duty of all disciples. It has been already seen that in August, 1832, seven persons in all, including these two pastors, met at Bethesda Chapel to unite in fellowship, without any formal basis or bond except that of loyalty to the Word and Spirit of God. This step was taken in order to start anew, without the hindrance of customs already prevailing, which were felt to be unscriptural and yet were difficult to abolish without discordant feeling; and, from that date on, Bethesda Chapel has been the home of an assembly of believers who have sought steadfastly to hold fast the New Testament basis of church-life. Such blessed results are largely due to these beloved colleagues in labour who never withheld their testimony, but were intrepidly courageous and conscientiously faithful in witnessing against whatever they deemed opposed to the Word. Love ruled, but was not confounded with laxity in matters of right and wrong; and, as they saw more clearly what was taught in the Word, they sought to be wholly obedient to the Lord’s teaching and leading, and to mould and model every matter, however minute, in every department of duty, private or public, according to the expressed will of God. In January, 1834, all teachers who were not believers were dismissed from the Sunday-school; and, in the Dorcas Society, only believing sisters were accepted to make clothes for the destitute. The reason was that it had been found unwise and unwholesome to mix up or yoke together believers and unbelievers.* Such association proved a barrier to spiritual converse and injurious to both classes, fostering in the unbelievers a false security, ensnaring them in a delusive hope that to help in Christian work might somehow atone for rejection of Jesus Christ as a Saviour, or secure favour from God and an open door into heaven. No doubt all this indiscriminate association of children of God with children of the world in a "mixed multitude" is unscriptural. Unregenerate persons are tempted to think there is some merit at least in mingling with worshippers and workers, and especially in giving to the support of the gospel and its institutions. The devil seeks to persuade such that it is acceptable to God to conform externally to religious rites, and forms, and take part in outward acts of service and sacrifice, and that He will deal leniently with them, despite their unbelief and disobedience. Mr. Muller and Mr. Craik felt keenly that this danger existed and that even in minor matters there must be a line of separation, for the sake of all involved. * 2 Corinthians 6:14-18. When, in 1837, in connection with the congregation at Bethesda, the question was raised--commonly known as that of close communion--whether believers who had not been baptized as such should be received into fellowship, it was submitted likewise to the one test of clear scripture teaching. Some believers were conscientiously opposed to such reception, but the matter was finally and harmoniously settled by "receiving all who love our Lord Jesus into full communion, irrespective of baptism," and Mr. Muller, looking back forty-four years later upon this action, bears witness that the decision never became a source of dissension.* * Appendix L. In all other church matters, prayer and searching the Word, asking counsel of the Holy Oracles and wisdom from above, were the one resort, and the resolution of all difficulties. When, in the spring of 1838, sundry questions arose somewhat delicate and difficult to adjust, Mr. Muller and Mr. Craik quietly withdrew from Bristol for two weeks, to give themselves to prayer and meditation, seeking of God definite direction. The matters then at issue concerned the scriptural conception, mode of selection and appointment, scope of authority and responsibility, of the Eldership; the proper mode of observance of the Lord’s Supper, its frequency, proper subjects, etc. Nothing is ever settled finally until settled rightly, nor settled rightly until settled scripturally. A serious peril confronted the church--not of controversy only, but of separation and schism; and in such circumstances mere discussion often only fans the embers of strife and ends in hopeless alienation. These spiritually minded pastors followed the apostolic method, referring all matters to the Scriptures as the one rule of faith and practice, and to the Holy Spirit as the presiding Presence in the church of God; and they purposely retired into seclusion from the strife of tongues and of conflicting human opinion, that they might know the mind of the Lord and act accordingly. The results, as might be foreseen, were clear light from above for themselves, and a united judgment among the brethren; but more than this, God gave them wisdom so to act, combining the courage of conviction with the meekness and gentleness of Christ, as that all clouds were dispelled and peace restored.* * Appendix M. For about eight years, services had been held in both Gideon and Bethesda chapels; but on April 19, 1840, the last of the services conducted by Mr. Muller and Mr. Craik was held at Gideon,--Bethesda, from this time on, becoming the central place of assembly. The reasons for this step were somewhat as follows: These joint pastors strongly felt, with some others, that not a few of the believers who assembled at Gideon Chapel were a hindrance to the clear, positive, and united testimony which should be given both to the church and world; and it was on this account that, after many meetings for prayer and conference, seeking to know God’s mind, it was determined to relinquish Gideon as a place of worship. The questions involved affected the preservation of the purity and simplicity of apostolic worship, and so the conformity of church-life to the New Testament pattern. These well-yoked pastors were very jealous for the Lord God of hosts, that, among the saints to whom they ministered, nothing should find a lodgment which was not in entire accord with scriptural principles, precepts, and practices. Perhaps it is well here to put on record, even at risk of repetition, the principles which Mr. Muller and his colleague were wont to enforce as guards or landmarks which should be set up and kept up, in order to exclude those innovations which always bring spiritual declension. 1. Believers should meet, simply as such, without reference to denominational lines, names, or distinctions, as a corrective and preventive of sectarianism. 2. They should steadfastly maintain the Holy Scriptures as the divine rule and standard of doctrine, deportment, and discipline. 3. They should encourage freedom for the exercise of whatever spiritual gifts the Lord might be pleased by His Spirit to bestow for general edification. 4. Assemblies on the Lord’s day should be primarily for believers, for the breaking of bread, and for worship; unbelievers sitting promiscuously among saints would either hinder the appearance of meeting for such purposes, or compel a pause between other parts of the service and the Lord’s Supper. 5. The pew-rent system should be abolished, as promoting the caste spirit, or at least the outward appearance of a false distinction between the poorer and richer classes, especially as pew-holders commonly look on their sittings as private property. 6. All money contributed for pastoral support, church work, and missionary enterprises at home and abroad should be by free-will offerings. It was because some of these and other like scriptural principles were thought to be endangered or compromised by practices prevailing at Gideon Chapel before Mr. Muller and Mr. Craik took charge, that it seemed best on the whole to relinquish that chapel as a place of worship. As certain customs there obtaining had existed previously, it seemed to these godly-minded brethren that it would be likely to cause needless offence and become a root of bitterness should they require what they deemed unscriptural to be renounced; and it seemed the way of love to give up Gideon Chapel after these eight years of labour there, and to invite such as felt called on to separate from every sectarian system, and meet for worship where free exercise would be afforded for every spiritual gift, and where New Testament methods might be more fully followed, to assemble with other believers at Bethesda, where previous hindering conditions had not existed. Mr. Muller remained very intimately connected with Bethesda and its various outgrowths, for many years, as the senior pastor, or elder,--though only primus inter pares, i.e., leader among equals. His opinions about the work of the ministry and the conduct of church-life, which did so much to shape the history of these churches, therefore form a necessary part of this sketch of the development of church-life. It was laid upon his heart frequently to address his brethren in the ministry of the Word and the curacy of souls. Everywhere, throughout the world, he welcomed opportunities for interviews, whether with many or few, upon whom he could impress his own deep convictions as to the vital secrets of effective service in the pulpit and pastorate. Such meetings with brethren in the ministry numbered hundreds and perhaps thousands in the course of his long life, and as his testimony was essentially the same on all occasions, a single utterance may be taken as the type of all. During his American tours, he gave an hour’s address which was reported and published, and the substance of which may therefore be given. First of all he laid great stress upon the need of conversion. Until a man is both truly turned unto God and sure of this change in himself he is not fitted to convert others. The ministry is not a human profession, but a divine vocation. The true preacher is both a herald and a witness, and hence must back up his message by his personal testimony from experience. But even conversion is not enough: there must be an intimate knowledge of the Lord Jesus. One must know the Lord as coming near to himself, and know the joy and strength found in hourly access. However it be done, and at any cost, the minister of Christ must reach this close relationship. It is an absolute necessity to peace and power. Growth in happiness and love was next made very prominent. It is impossible to set limits to the experience of any believer who casts himself wholly on God, surrenders himself wholly to God, and cherishes deep love for His word and holy intimacy with Himself. The first business of every morning should be to secure happiness in God. He who is to nourish others must carefully feed his own soul. Daily reading and study of the Scriptures, with much prayer, especially in the early morning hours, was strenuously urged. Quietness before God should be habitually cultivated, calming the mind and freeing it from preoccupation. Continuous reading of the Word, in course, will throw light upon the general teaching of the Word, and reveal God’s thoughts in their variety and connection, and go far to correct erroneous views. Holiness must be the supreme aim: prompt obedience to all known truth, a single eye in serving God, and zeal for His glory. Many a life has been more or less a failure because habits of heart well pleasing to God have been neglected. Nothing is more the crowning grace than the unconscious grace of humility. All praise of man robs God of His own honour. Let us therefore be humble and turn all eyes unto God. The message must be gotten from God, if it is to be with power. "Ask God for it," said Mr. Muller, "and be not satisfied until the heart is at rest. When the text is obtained ask further guidance in meditating upon it, and keep in constant communion so as to get God’s mind in the matter and His help in delivery. Then, after the work is done, pray much for blessing, as well as in advance." He then told some startling facts as to seed sown many years before, but even now yielding fruit in answer to prayer. He laid also special emphasis upon expounding the Scripture. The word of God is the staple of all preaching; Christ and nothing else the centre of all true ministry of the Word. Whoever faithfully and constantly preaches Christ will find God’s word not returning to him void. Preach simply. Luther’s rule was to speak so that an ignorant maid-servant could understand; if she does, the learned professor certainly will; but it does not hold true that the simple understand all that the wise do. Mr. Muller seldom addressed his brethren in the ministry without giving more or less counsel as to the conduct of church-life, giving plain witness against such hindrances as unconverted singers and choirs, secular methods of raising money, pew-rents and caste distinctions in the house of prayer, etc.; and urging such helps as inquirers’ meetings, pastoral visits, and, above all else, believing prayer. He urged definite praying and importunate praying, and remarked that Satan will not mind how we labour in prayer for a few days, weeks, or even months, if he can at last discourage us so that we cease praying, as though it were of no use. As to prayers for past seed-sowing, he told the writer of this memoir how in all supplication to God he looked not only forward but backward. He was wont to ask that the Lord would be pleased to bless seed long since sown and yet apparently unfruitful; and he said that, in answer to these prayers, he had up to that day evidence of God’s loving remembrance of his work of faith and labour of love in years long gone by. He was permitted to know that messages delivered for God, tracts scattered, and other means of service had, after five, ten, twenty, and even sixty years, at last brought forth a harvest. Hence his urgency in advising fellow labourers to pray unceasingly that God would work mightily in the hearts of those who had once been under their care, bringing to their remembrance the truth which had been set before them. The humility Mr. Muller enjoined he practised. He was ever only the servant of the Lord. Mr. Spurgeon, in one of his sermons, describes the startling effect on London Bridge when he saw one lamp after another lit up with flame, though in the darkness he could not see the lamplighter; and George Muller set many a light burning when he was himself content to be unseen, unnoticed, and unknown. He honestly sought not his own glory, but had the meek and quiet spirit so becoming a minister of Jesus Christ. Mr. Henry Craik’s death in 1866, after thirty-four years of co-labour in the Lord, left Mr. Muller comparatively alone with a double burden of responsibility, but his faith was equal to the crisis and his peace remained unbroken. A beloved brother, then visiting Bristol, after crowded services conducted by him at Bethesda, was about leaving the city; and he asked Mr. Muller, "What are you going to do, now that Mr. Craik is dead, to hold the people and prevent their scattering?" "My beloved brother," was the calm reply, "we shall do what we have always done, look only to the Lord." This God has been the perpetual helper. Mr. Muller almost totally withdrew from the work, during the seventeen years of his missionary tours, between 1875 and 1892, when he was in Bristol but a few weeks or months at a time, in the intervals between his long journeys and voyages. This left the assembly of believers still more dependent upon the great Shepherd and Bishop of souls. But Bethesda has never, in a sense, been limited to any one or two men, as the only acknowledged leaders; from the time when those seven believers gathered about the Lord’s table in 1832, the New Testament conception of the equality of believers in privilege and duty has been maintained. The one supreme Leader is the Holy Ghost, and under Him those whom He calls and qualifies. One of the fundamental principles espoused by these brethren is that the Spirit of God controls in the assemblies of the saints; that He sets the members, every one of them, in the Body as it pleaseth Him, and divides unto them, severally as He will, gifts for service in the Body; that the only true ordination is His ordination, and that the manifestation of His gifts is the sufficient basis for the recognition of brethren as qualified for the exercise of an office or function, the possession of spiritual gifts being sufficient authority for their exercise. It is with the Body of Christ as with the human body: the eye is manifestly made for seeing and the ear for hearing, the hand and foot for handling and walking; and this adaptation both shows the design of God and their place in the organism. And so for more than threescore years the Holy Spirit has been safely trusted to supply and qualify all needed teachers, helpers, and leaders in the assembly. There has always been a considerable number of brethren and sisters fitted and disposed to take up the various departments of service to which they were obviously called of the Spirit, so that no one person has been indispensable. Various brethren have been able to give more or less time and strength to preaching, visiting, and ruling in the church; while scores of others, who, like Paul, Priscilla and Aquila, the tent-makers, have their various business callings and seek therein to "abide with God," are ready to aid as the Lord may guide in such other forms of service as may consist with their ordinary vocations. The prosperity of the congregation, its growth, conduct, and edification, have therefore been dependent only on God, who, as He has withdrawn one worker after another, has supplied others in their stead, and so continues to do. To have any adequate conception of the fruits of such teaching and such living in church-life, it is needful to go at least into one of the Monday-night prayer meetings at Bethesda. It is primitive and apostolic in simplicity. No one presides but the unseen Spirit of God. A hymn is suggested by some brother, and then requests for prayer are read, usually with definite mention of the names of those by and for whom supplication is asked. Then prayer, scripture reading, singing, and exhortation follow, without any prearrangement as to subject, order in which or persons by whom, the exercises are participated in. The fullest liberty is encouraged to act under the Spirit’s guidance; and the fact of such guidance is often strikingly apparent in the singular unity of prayer and song, scripture reading and remarks, as well as in the harmonious fellowship apparent. After more than half a century these Monday-night prayer services are still a hallowed centre of attraction, a rallying-point for supplication, and a radiating-point for service, and remain unchanged in the method of their conduct. The original congregation has proved a tree whose seed is in itself after its kind. At the time of Mr. Muller’s decease it was nearly sixty-six years since that memorable evening in 1832 when those seven believers met to form a church; and the original body of disciples meeting in Bethesda had increased to ten, six of which are now independent of the mother church, and four of which still remain in close affiliation and really constitute one church, though meeting in Bethesda, Alma Road, Stokes Croft, and Totterdown chapels. The names of the other churches which have been in a sense offshoots from Bethesda are as follows: Unity, Bishopston, Cumberland Hall, Charleton Hall, Nicholas Road, and Bedminster. At the date of Mr. Muller’s decease the total membership of the four affiliated congregations was upwards of twelve hundred. In this brief compass no complete outline could be given of the church life and work so dear to him, and over which he so long watched and prayed. This church has been and is a missionary church. When on March 1, 1836, Mr. and Mrs. Groves, with ten helpers, left Bristol to carry on mission work in the East Indies, Mr. Muller felt deeply moved to pray that the body of disciples to whom he ministered might send out from their own members labourers for the wide world-field. That prayer was not forgotten before God, and has already been answered exceeding abundantly above all he then asked or thought. Since that time some sixty have gone forth to lands afar to labour in the gospel, and at the period of Mr. Muller’s death there were at work, in various parts of the world, at least twenty, who are aided by the free-will offerings of their Bristol brethren. When, in 1874, Mr. Muller closed the third volume of his Narrative, he recorded the interesting fact that, of the many nonconformist ministers of the gospel resident in Bristol when he took up work there more than forty-two years before, not one remained, all having been removed elsewhere or having died; and that, of all the Evangelical clergy of the establishment, only one survived. Yet he himself, with very rare hindrance through illness, was permitted to preach and labour with health and vigour both of mind and body; over a thousand believers were already under his pastoral oversight, meeting in three different chapels, and over three thousand had been admitted into fellowship. It was the writer’s privilege to hear Mr. Muller preach on the morning of March 22, 1896, in Bethesda Chapel. He was in his ninety-first year, but there was a freshness, vigour, and terseness in his preaching that gave no indication of failing powers; in fact, he had never seemed more fitted to express and impress the thoughts of God. His theme was the seventy-seventh psalm, and it afforded him abundant scope for his favourite subject--prayer. He expounded the psalm verse by verse, clearly, sympathetically, effectively, and the outline of his treatment strongly engraved itself on my memory and is here reproduced. "I cried unto God with my voice." Prayer seeks a voice--to utter itself in words: the effort to clothe our desires in language gives definiteness to our desires and keeps the attention on the objects of prayer. "In the day of my trouble." The Psalmist was in trouble; some distress was upon him, perhaps physical as well as mental, and it was an unceasing burden night and day. "My soul refused to be comforted." The words, "my sore ran in the night," may be rendered, "my hand reached out"--that is in prayer. But unbelief triumphed, and his soul refused all comfort--even the comfort of God’s promises. His trouble overshadowed his faith and shut out the vision of God. "I remembered, or thought of God, and was troubled." Even the thought of God, instead of bringing peace, brought distress; instead of silencing his complaint, it increased it, and his spirit was overwhelmed--the sure sign, again, of unbelief. If in trouble God’s promises and the thought of God bring no relief, they will only become an additional burden. "Thou holdest mine eyes waking." There was no sleep because there was no rest or peace. Care makes wakeful. Anxiety is the foe of repose. His spirit was unbelieving and therefore rebellious. He would not take God at His word. "I have considered the days of old." Memory now is at work. He calls to remembrance former experiences of trouble and of deliverance. He had often sought God and been heard and helped, and why not now? As he made diligent search among the records of his experience and recollected all God’s manifest and manifold interpositions, he began to ask whether God could be fickle and capricious, whether His mercy was exhausted and His promise withdrawn, whether He had forgotten His covenant of grace, and shut up His fountains of love. Thus we follow the Psalmist through six stages of unbelief: 1. The thought of God is a burden instead of a blessing. 2. The complaining spirit increases toward God. 3. His spirit is agitated instead of soothed and calmed. 4. Sleep departs, and anxiety forbids repose of heart. 5. Trouble only deepens and God seems far off. 6. Memory recalls God’s mercies, but only to awaken distrust. At last we reach the turning-point in the psalm: he asks as he reviews former experiences, WHERE IS THE DIFFERENCE? IS THE CHANGE IN GOD OR IN ME? "Selah"--the pause marks this turning-point in the argument or experience. "And I said, This is my infirmity." In other words, "I HAVE BEEN A FOOL!" God is faithful. He never casts off. His children are always dear to Him. His grace is exhaustless and His promise unfailing. Instead of fixing his eyes on his trouble he now fixes his whole mind on God. He remembers His work, and meditates upon it; instead of rehearsing his own trials, he talks of His doings. He gets overwhelmed now, not with the greatness of his troubles, but the greatness of his Helper. He recalls His miracles of power and love, and remembers the mystery of His mighty deeds--His way in the sea, His strange dealings and leadings and their gracious results--and so faith once more triumphs. What is the conclusion, the practical lesson? Unbelief is folly. It charges God foolishly. Man’s are the weakness and failure, but never God’s. My faith may be lacking, but not His power. Memory and meditation, when rightly directed, correct unbelief. God has shown Himself great. He has always done wonders. He led even an unbelieving and murmuring people out of Egypt and for forty years through the wilderness, and His miracles of power and love were marvelous. The psalm contains a great lesson. Affliction is inevitable. But our business is never to lose sight of the Father who will not leave His children. We are to roll all burdens on Him and wait patiently, and deliverance is sure. Behind the curtain He carries on His plan of love, never forgetting us, always caring for His own. His ways of dealing we cannot trace, for His footsteps are in the trackless sea, and unknown to us. But HE IS SURELY LEADING, and CONSTANTLY LOVING. Let us not be fools, but pray in faith to a faithful God. This is the substance of that morning exposition, and is here given very inadequately, it is true, yet it serves not only to illustrate Mr. Muller’s mode of expounding and applying the Word, but the exposition of this psalm is a sort of exponent also of his life. It reveals his habits of prayer, the conflicts with unbelief, and how out of temptations to distrust God he found deliverance; and thus is doubly valuable to us as an experimental commentary upon the life-history we are studying. ======================================================================== CHAPTER 27: 01.22. CHAPTER XXII . . . THE GIFTS AND THE GIVERS ======================================================================== CHAPTER XXII A GLANCE AT THE GIFTS AND THE GIVERS THERE is One who still sits over against the Treasury, watching the gifts cast into it, and impartially weighing their worth, estimating the rich man’s millions and the widow’s mites, not by the amount given, but by the motives which impel and the measure of self-sacrifice accepted for the Lord’s sake. The ample supplies poured into Mr. Muller’s hands came alike from those who had abundance of wealth and from those whose only abundance was that of deep poverty, but the rills as well as the rivers were from God. It is one of the charms of this life-story to observe the variety of persons and places, sums of money and forms of help, connected with the donations made to the Lord’s work; and the exact adaptation between the need and the supply, both as to time and amount. Some instances of this have been given in the historic order; but to get a more complete view of the lessons which they suggest it is helpful to classify some of the striking and impressive examples, which are so abundant, and which afford such valuable hints as to the science and the art of giving. Valuable lessons may be drawn from the beautiful spirit shown by givers and from the secret history of their gifts. In some cases the facts were not known till long after, even by Mr. Muller himself; and when known, could not be disclosed to the public while the parties were yet alive. But when it became possible and proper to unveil these hidden things they were revealed for the glory of God and the good of others, and shine on the pages of this record like stars in the sky. Paul rejoiced in the free-will offerings of Philippian disciples, not because he desired a gift, but fruit that might abound to their account; not because their offerings ministered to his necessity, but because they became a sacrifice of a sweet smell acceptable, well pleasing to God. Such joy constantly filled Mr. Muller’s heart. He was daily refreshed and reinvigorated by the many proofs that the gifts received had been first sanctified by prayer and self-denial. He lived and breathed amid the fragrance of sweet-savour offerings, permitted for more than threescore years to participate in the joy of the Lord Himself over the cheerful though often costly gifts of His people. By reason of identification with his Master, the servant caught the sweet scent of these sacrifices as their incense rose from His altars toward heaven. Even on earth the self-denials of his own life found compensation in thus acting in the Lord’s behalf in receiving and disbursing these gifts; and, he says, "the Lord thus impressed on me from the beginning that the orphan houses and work were HIS, not MINE." Many a flask of spikenard, very precious, broken upon the feet of the Saviour, for the sake of the orphans, or the feeding of starving souls with the Bread of Life, filled the house with the odour of the ointment, so that to dwell there was to breathe a hallowed atmosphere of devotion. Among the first givers to the work was a poor needlewoman, who, to Mr. Muller’s surprise, brought one hundred pounds. She earned by her work only an average, per week, of three shillings and sixpence, and was moreover weak in body. A small legacy of less than five hundred pounds from her grandmother’s estate had come to her at her father’s death by the conditions of her grandmother’s will. But that father had died a drunkard and a bankrupt, and her brothers and sisters had settled with his creditors by paying them five shillings to the pound. To her conscience, this seemed robbing the creditors of three fourths of their claim, and, though they had no legal hold upon her, she privately paid them the other fifteen shillings to the pound, of the unpaid debts of her father. Moreover, when her unconverted brother and two sisters gave each fifty pounds to the widowed mother, she as a child of God felt that she should give double that amount. By this time her own share of the legacy was reduced to a small remainder, and it was out of this that she gave the one hundred pounds for the orphan work! As Mr. Muller’s settled principle was never to grasp eagerly at any gift whatever the need or the amount of the gift, before accepting this money he had a long conversation with this woman, seeking to prevent her from giving either from an unsanctified motive or in unhallowed haste, without counting the cost. He would in such a case dishonour his Master by accepting the gift, as though God were in need of our offerings. Careful scrutiny, however, revealed no motives not pure and Christlike; this woman had calmly and deliberately reached her decision. "The Lord Jesus," she said, "has given His last drop of blood for me, and should I not give Him this hundred pounds?" He who comes into contact with such givers in his work for God finds therein a means of grace. This striking incident lends a pathetic interest to the beginnings of the orphan work, and still more as we further trace the story of this humble needlewoman. She had been a habitual giver, but so unobtrusively that, while she lived, not half a dozen people knew of either the legacy or of this donation. Afterward, however, it came to the light that in many cases she had quietly and most unostentatiously given food, clothing, and like comforts to the deserving poor. Her gifts were so disproportionate to her means that her little capital rapidly diminished. Mr. Muller was naturally very reluctant to accept what she brought, until he saw that the love of Christ constrained her. He could then do no less than to receive her offering, in his Master’s name, while like the Master he exclaimed, "O woman, great is thy faith!" Five features made her benevolence praiseworthy. First, all these deeds of charity were done in secret and without any show; and she therefore was kept humble, not puffed up with pride through human applause; her personal habits of dress and diet remained as simple after her legacy as before, and to the last she worked with her needle for her own support; and, finally, while her earnings were counted in shillings and pence, her givings were counted in sovereigns or five-pound notes, and in one case by the hundred pounds. Her money was entirely gone, years before she was called higher, but the faithful God never forgot His promise: "I will never leave thee nor forsake thee." Never left to want, even after bodily weakness forbade her longer to ply her needle, she asked no human being for help, but in whatever straits made her appeal to God, and was not only left to suffer no lack, but, in the midst of much bodily suffering, her mouth was filled with holy song. Mr. Muller records the first bequest as from a dear lad who died in the faith. During his last illness, he had received a gift of some new silver coins; and he asked that this, his only treasure in money, might be sent for the orphans. With pathetic tenderness Mr. Muller adds that this precious little legacy of six shillings sixpence halfpenny, received September 15, 1837, was the first they ever had. Those who estimate all donations by money-worth can little understand how welcome such a bequest was; but to such a man this small donation, bequeathed by one of Christ’s little ones, and representing all he possessed, was of inestimable worth. In May, 1842, a gold watch and chain were accompanied by a brief note, the contents of which suggest the possibilities of service, open to us through the voluntary limitation of artificial or imaginary wants. The note reads thus: "A pilgrim does not want such a watch as this to make him happy; one of an inferior kind will do to show him how swiftly time flies, and how fast he is hastening on to that Canaan where time will be no more: so that it is for you to do with this what it seemeth good to you. It is the last relic of earthly vanity, and, while I am in the body, may I be kept from all idolatry!" In March, 1884, a contribution reached Mr. Muller from one who had been enabled in a like spirit to increase the amount over all previous gifts by the sale of some jewelry which had been put away in accordance with 1 Peter 3:3. How much superfluous ornament, worn by disciples, might be blessedly sacrificed for the Lord’s sake! The one ornament which is in His sight of great price would shine with far more lustre if it were the only one worn. Another instance of turning all things to account was seen in the case of a giver who sent a box containing four old crown pieces which had a curious history. They were the wedding-day present of a bridegroom to his bride, who, reluctant to spend her husband’s first gift, kept them until she passed them over, as heirlooms, to her four grand-children. They were thus at last put out to usury, after many years of gathering "rust" in hoarded idleness and uselessness. Little did bridegroom or bride foresee how these coins, after more than a hundred years, would come forth from their hiding-place to be put to the Lord’s uses. Few people have ever calculated how much is lost to every good cause by the simple withdrawal of money from circulation. Those four crown pieces had they been carefully invested, so as to double in value, by compound interest, every ten years, would have increased to one thousand pounds during the years they had lain idle! One gift was sent in, as an offering to the Lord, instead of being used to purchase an engagement-ring by two believers who desired their lives to be united by that highest bond, the mutual love of the Lord who spared not His own blood for them. At another time, a box came containing a new satin jacket, newly bought, but sacrificed as a snare to pride. Its surrender marked an epoch, for henceforth the owner determined to spend in dress only what is needful, and not waste the Lord’s money on costly apparel. Enlightened believers look on all things as inalienably God’s, and, even in the voluntary diversion of money into sacred rather than selfish channels, still remember that they give to Him only what is His own! "The little child feels proud that he can drop the money into the box after the parent has supplied the means, and told him to do so; and so God’s children are sometimes tempted to think that they are giving of their own, and to be proud over their gifts, forgetting the divine Father who both gives us all we have and bids us give all back to Him." A gift of two thousand pounds on January 29,1872, was accompanied by a letter confessing that the possession of property had given the writer much trouble of mind, and it had been disposed of from a conviction that the Lord "saw it not good" for him to hold so much and therefore allowed its possession to be a curse rather than a blessing. Fondness for possessions always entails curse, and external riches thus become a source of internal poverty. It is doubtful whether any child of God ever yet hoarded wealth without losing in spiritual attainment and enjoyment. Greed is one of the lowest and most destructive of vices and turns a man into the likeness of the coin he worships, making him hard, cold, metallic, and unsympathetic, so that, as has been quaintly said, he drops into his coffin "with a chink." God estimates what we give by what we keep, for it is possible to bestow large sums and yet reserve so much larger amounts that no self-denial is possible. Such giving to the Lord costs us nothing. In 1853, a brother in the Lord took out of his pocket a roll of bank-notes, amounting to one hundred and ten pounds, and put it into Mr. Muller’s hand, it being more than one half of his entire worldly estate. Such giving is an illustration of self-sacrifice on a large scale, and brings corresponding blessing. The motives prompting gifts were often unusually suggestive. In October, 1857, a donation came from a Christian merchant who, having sustained a heavy pecuniary loss, wished to sanctify his loss by a gift to the Lord’s work. Shortly after, another offering was handed in by a young man in thankful remembrance that twenty-five years before Mr. Muller had prayed over him, as a child, that God would convert him. Yet another gift, of thirty-five hundred pounds, came to him in 1858, with a letter stating that the giver had further purposed to give to the orphan work the chief preference in his will, but had now seen it to be far better to act as his own executor and give the whole amount while he lived. Immense advantage would accrue, both to givers and to the causes they purpose to promote, were this principle generally adopted! There is "many a slip betwixt the cup" of the legator and "the lip" of the legatee. Even a wrong wording of a will has often forfeited or defeated the intent of a legacy. Mr. Muller had to warn intending donors that nothing that was reckoned as real estate was available for legacies for charitable institutions, nor even money lent on real estate or in any other way derived therefrom. These conditions no longer exist, but they illustrate the ease with which a will may often be made void, and the design of a bequest be defeated. Many donors were led to send thank-offerings for avoided or averted calamities: as, for example, for a sick horse, given up by the veterinary surgeon as lost, but which recovered in answer to prayer. Another donor, who broke his left arm, sends grateful acknowledgment to God that it was not the right arm, or some more vital part like the head or neck. The offerings were doubly precious because of the unwearied faithfulness of God who manifestly prompted them, and who kept speaking to the hearts of thousands, leading them to give so abundantly and constantly that no want was unsupplied. In 1859, so great were the outlays of the work that if day by day, during the whole three hundred and sixty-five, fifty pounds had been received, the income would not have been more than enough. Yet in a surprising variety and number of ways, and from persons and places no less numerous and various, donations came in. Not one of twenty givers was personally known to Mr. Muller, and no one of all contributors had ever been asked for a gift, and yet, up to November, 1858, over six hundred thousand pounds had already been received, and in amounts varying from eighty-one hundred pounds down to a single farthing. Unique circumstances connected with some donations made them remarkable. While resting at Ilfracombe, in September, 1865, a gentleman gave to Mr. Muller a sum of money, at the same time narrating the facts which led to the gift. He was a hard-working business man, wont to doubt the reality of spiritual things, and strongly questioned the truth of the narrative of answered prayers which he had read from Mr. Muller’s pen. But, in view of the simple straightforward story, he could not rest in his doubts, and at last proposed to himself a test as to whether or not God was indeed with Mr. Muller, as he declared. He wished to buy a certain property if rated at a reasonable valuation; and he determined, if he should secure it at the low price which he set for himself, he would give to him one hundred pounds. He authorized a bid to be put in, in his behalf, but, curious to get the earliest information as to the success of his venture, he went himself to the place of sale, and was surprised to find the property actually knocked off to him at his own price. Astonished at what he regarded as a proof that God was really working with Mr. Muller and for him, he made up his mind to go in person and pay over the sum of money to him, and so make his acquaintance and see the man whose prayers God answered. Not finding him at Bristol, he had followed him to Ilfracombe. Having heard his story, and having learned that he was from a certain locality, Mr. Muller remarked upon the frequent proofs of God’s strange way of working on the minds of parties wholly unknown to him and leading them to send in gifts; and he added: "I had a letter from a lawyer in your very neighbourhood, shortly since, asking for the proper form for a bequest, as a client of his, not named, wished to leave one thousand pounds to the orphan work." It proved that the man with whom he was then talking was this nameless client, who, being convinced that his doubts were wrong, had decided to provide for this legacy. In August, 1884, a Christian brother from the United States called to see Mr. Muller. He informed him how greatly he had been blessed of God through reading his published testimony to God’s faithfulness; and that having, through his sister’s death, come into the possession of some property, he had come across the sea, that he might see the orphan houses and know their founder, for himself, and hand over to him for the Lord’s work the entire bequest of about seven hundred pounds. Only seventeen days later, a letter accompanying a donation gave further joy to Mr. Muller’s heart. It was from the husband of one of the orphans who, in her seventeenth year, had left the institution, and to whom Mr. Muller himself, on her departure, had given the first two volumes of the Reports. Her husband had read them with more spiritual profit than any volume except the Book of books, and had found his faith much strengthened. Being a lay preacher in the Methodist Free Church, the blessed impulses thus imparted to himself were used of God to inspire a like self-surrender in the class under his care. These are a few examples of the countless encouragements that led Mr. Muller, as he reviewed them, to praise God unceasingly. A Christian physician enclosed ten pounds in a letter, telling how first he tried a religion of mere duty and failed; then, after a severe illness, learned a religion of love, apprehending the love of God to himself in Christ and so learning how to love others. In his days of darkness he had been a great lover of flowers and had put up several plant-houses; flower-culture was his hobby, and a fine collection of rare plants, his pride. He took down and sold one of these conservatories and sent the proceeds as "the price of an idol, cast down by God’s power." Another giver enclosed a like amount from the sale of unnecessary books and pictures; and a poor man his half-crown, "the fruit of a little tree in his garden." A poor woman, who had devoted the progeny of a pet rabbit to the orphan work, when the young became fit for sale changed her mind and "kept back a part of the price"; that part, however, two rabbits, she found dead on the day when they were to be sold. In July, 1877, ten pounds from an anonymous source were accompanied by a letter which conveys another instructive lesson. Years before, the writer had resolved before God to discontinue a doubtful habit, and send the cost of his indulgence to the Institution. The vow, made in time of trouble, was unpaid until God brought the sin to remembrance by a new trouble, and by a special message from the Word: "Grieve not the Spirit of God." The victory was then given over the habit, and, the practice having annually cost about twenty-six shillings, the full amount was sent to cover the period during which the solemn covenant had not been kept, with the promise of further gifts in redemption of the same promise to the Lord. This instance conveys more than one lesson. It reminds us of the costliness of much of our self-indulgence. Sir Michael Hicks-Beach, in submitting the Budget for 1897, remarked that what is annually wasted in the unsmoked remnants of cigars and cigarettes in Britain is estimated at a million and a quarter pounds--the equivalent of all that is annually spent on foreign missions by British Christians. And many forms of self-gratification, in no way contributing to either health or profit, would, if what they cost were dedicated to the Lord, make His treasuries overflow. Again, this incident reminds us of the many vows, made in time of trouble, which have no payment in time of relief. Many sorrows come back, like clouds that return after the rain, to remind of broken pledges and unfulfilled obligations, whereby we have grieved the Holy Spirit of God. "Pay that which thou hast vowed; for God hath no pleasure in fools." And again we are here taught how a sensitive and enlightened conscience will make restitution to God as well as to man; and that past unfaithfulness to a solemn covenant cannot be made good merely by keeping to its terms for the future. No honest man dishonours a past debt, or compromises with his integrity by simply beginning anew and paying as he goes. Reformation takes a retrospective glance and begins in restitution and reparation for all previous wrongs and unfaithfulness. It is one of the worst evils of our day that even disciples are so ready to bury the financial and moral debts of their past life in the grave of a too-easy oblivion. One donor, formerly living in Tunbridge Wells, followed a principle of giving, the reverse of the worldly way. As his own family increased, instead of decreasing his gifts, he gave, for each child given to him of God, the average cost of maintaining one orphan, until, having seven children, he was supporting seven orphans. An anonymous giver wrote: "It was my idea that when a man had sufficient for his own wants, he ought then to supply the wants of others, and consequently I never had sufficient. I now clearly see that God expects us to give of what we have and not of what we have not, and to leave the rest to Him. I therefore give in faith and love, knowing that if I first seek the kingdom of God and His righteousness, all other things will be added unto me." Another sends five pounds in fulfillment of a secret promise that, if he succeeded in passing competitive examination for civil service, he would make a thank-offering. And he adds that Satan had repeatedly tried to persuade him that he could not afford it yet, and could send it better in a little while. Many others have heard the same subtle suggestion from the same master of wiles and father of lies. Postponement in giving is usually its practical abandonment, for the habit of procrastination grows with insensibly rapid development. Habitual givers generally witnessed to the conscious blessedness of systematic giving. Many who began by giving a tenth, and perhaps in a legal spirit, felt constrained, by the growing joy of imparting, to increase, not the amount only, but the proportion, to a fifth, a fourth, a third, and even a half of their profits. Some wholly reversed the law of appropriation with which they began; for at first they gave a tithe to the Lord’s uses, reserving nine tenths, whereas later on they appropriated nine tenths to the Lord’s uses, and reserved for themselves only a tithe. Those who learn the deep meaning of our Lord’s words, "It is more blessed to give than to receive," find such joy in holding all things at His disposal that even personal expenditures are subjected to the scrutiny of conscience and love, lest anything be wasted in extravagance or careless self-indulgence. Frances Ridley Havergal in her later years felt herself and all she possessed to be so fully and joyfully given up to God, that she never went into a shop to spend a shilling without asking herself whether it would be for God’s glory. Gifts were valued by Mr. Muller only so far as they were the Lord’s money, procured by lawful means and given in the Lord’s own way. To the last his course was therefore most conscientious in the caution with which he accepted offerings even in times of sorest extremity. In October, 1842, he felt led to offer aid to a sister who seemed in great distress and destitution, offering to share with her, if need be, even his house and purse. This offer drew out the acknowledgment that she had some five hundred pounds of her own; and her conversation revealed that this money was held as a provision against possible future want, and that she was leaning upon that instead of upon God. Mr. Muller said but little to her, but after her withdrawal he besought the Lord to make so real to her the exhaustless riches she possessed in Christ, and her own heavenly calling, that she might be constrained to lay down at His feet the whole sum which was thus a snare to her faith and an idol to her love. Not a word spoken or written passed between him and her on the subject, nor did he even see her; his express desire being that if any such step were to be taken by her, it might result from no human influence or persuasion, lest her subsequent regret might prove both a damage to herself and a dishonour to her Master. For nearly four weeks, however, he poured out his heart to God for her deliverance from greed. Then she again sought an interview and told him how she had been day by day seeking to learn the will of God as to this hoarded sum, and had been led to a clear conviction that it should be laid entire upon His altar. Thus the goodly sum of five hundred pounds was within so easy reach, at a time of very great need, that a word from Mr. Muller would secure it. Instead of saying that word, he exhorted her to make no such disposition of the money at that time, but to count the cost; to do nothing rashly lest she should repent it, but wait at least a fortnight more before reaching a final decision. His correspondence with this sister may be found fully spread out in his journal,* and is a model of devout carefulness lest he should snatch at a gift that might be prompted by wrong motives or given with an unprepared heart. When finally given, unexpected hindrances arose affecting her actual possession and transfer, so that more than a third of a year elapsed before it was received; but meanwhile there was on his part neither impatience nor distrust, nor did he even communicate further with her. To the glory of God let it be added that she afterward bore cheerful witness that never for one moment did she regret giving the whole sum to His service, and thus transferring her trust from the money to the Master. * Narrative, I. 487 et seq. In August, 1853, a poor widow of sixty, who had sold the little house which constituted her whole property, put into an orphan-house box elsewhere, for Mr. Muller, the entire proceeds, ninety pounds. Those who conveyed it to Mr. Muller, knowing the circumstances, urged her to retain at least a part of this sum, and prevailed on her to keep five pounds and sent on the other eighty-five. Mr. Muller, learning the facts, and fearing lest the gift might result from a sudden impulse to be afterward regretted, offered to pay her travelling expenses that he might have an interview with her. He found her mind had been quite made up for ten years before the house was sold that such disposition should be made of the proceeds. But he was the more reluctant to accept the gift lest, as she had already been prevailed on to take back five pounds of the original donation, she might wish she had reserved more; and only after much urgency had failed to persuade her to reconsider the step would he accept it. Even then, however, lest he should be evil spoken of in the matter, he declined to receive any part of the gift for personal uses. In October, 1867, a small sum was sent in by one who had years before taken it from another, and who desired thus to make restitution, believing that the Christian believer from whom it was taken would approve of this method of restoring it. Mr. Muller promptly returned it, irrespective of amount, that restitution might be made directly to the party who had been robbed or wronged, claiming that such party should first receive it and then dispose of it as might seem fit. As it did not belong to him who took it, it was not his to give even in another’s behalf. During a season of great straits Mr. Muller received a sealed parcel containing money. He knew from whom it came, and that the donor was a woman not only involved in debt, but frequently asked by creditors for their lawful dues in vain. It was therefore clear that it was not her money, and therefore not hers to give; and without even opening the paper wrapper he returned it to the sender--and this at a time when there was not in hand enough to meet the expenses of that very day. In June, 1838, a stranger, who confessed to an act of fraud, wished through Mr. Muller to make restitution, with interest; and, instead of sending the money by post, Mr. Muller took pains to transmit it by bank orders, which thus enabled him, in case of need, to prove his fidelity in acting as a medium of transmission--an instance of the often-quoted maxim that it is the honest man who is most careful to provide things honest in the sight of all men. Money sent as proceeds of a musical entertainment held for the benefit of the orphans in the south of Devon was politely returned, Mr. Muller had no doubt of the kind intention of those who set this scheme on foot, but he felt that money for the work of God should not be obtained in this manner, and he desired only money provided in God’s way. Friends who asked that they might know whether their gifts had come at a particularly opportune time were referred to the next Report for answer. To acknowledge that the help came very seasonably would be an indirect revelation of need, and might be construed into an indirect appeal for more aid--as help that was peculiarly timely would soon be exhausted. And so this man of God consistently avoided any such disclosure of an exigency, lest his chief object should be hindered, namely, "to show how blessed it is to deal with God alone, and to trust Him in the darkest moments." And though the need was continual, and one demand was no sooner met than another arose, he did not find this a trying life nor did he ever tire of it. As early as May, 1846, a letter from a brother contained the following paragraph: "With regard to property, I do not see my way clearly. I trust it is all indeed at the disposal of the Lord; and, if you would let me know of any need of it in His service, any sum under two hundred pounds shall be at your disposal at about a week’s notice." The need at that time was great. How easy and natural to write back that the orphan work was then in want of help, and that, as Mr. Muller was just going away from Bristol for rest, it would be a special comfort if his correspondent would send on, say a hundred and ninety pounds or so! But to deal with the Lord alone in the whole matter seemed so indispensable, both for the strengthening of his own faith and for the effectiveness of his testimony to the church and the world, that at once this temptation was seen to be a snare, and he replied that only to the Lord could the need of any part of the work be confided. Money to be laid up as a fund for his old age or possible seasons of illness or family emergencies was always declined. Such a donation of one hundred pounds was received October 12, 1856, with a note so considerate and Christian that the subtle temptation to lay up for himself treasures on earth would have triumphed but for a heart fixed immovably in the determination that there should be no dependence upon any such human provision. He had settled the matter beyond raising the question again, that he would live from day to day upon the Lord’s bounty, and would make but one investment, namely, using whatever means God gave, to supply the necessities of the poor, depending on God richly to repay him in the hour of his own need, according to the promise: "He that hath pity upon the poor lendeth unto the Lord; And that which he hath given will He pay him again." Proverbs 19:17. God so owned, at once, this disposition on Mr. Muller’s part that his courteous letter, declining the gift for himself, led the donor not only to ask him to use the hundred pounds for the orphan work, but to add to this sum a further gift of two hundred pounds more. ======================================================================== CHAPTER 28: 01.23. CHAPTER XXIII GOD'S WITNESS TO THE WORK ======================================================================== CHAPTER XXIII GOD’S WITNESS TO THE WORK Hebrews 11:1-40 --that "Westminster Abbey" where Old Testament saints have a memorial before God--gives a hint of a peculiar reward which faith enjoys, even in this life, as an earnest and foretaste of its final recompense. By faith "the elders obtained a good report," that is, they had witness borne to them by God in return for witness borne to Him. All the marked examples of faith here recorded show this twofold testimony. Abel testified to his faith in God’s Atoning Lamb, and God testified to his gifts. Enoch witnessed to the unseen God by his holy walk with Him, and He testified to Enoch, by his translation, and even before it, that he pleased God. Noah’s faith bore witness to God’s word, by building the ark and preaching righteousness, and God bore witness to him by bringing a flood upon a world of the ungodly and saving him and his family in the ark. George Muller’s life was one long witness to the prayer-hearing God; and, throughout, God bore him witness that his prayers were heard and his work accepted. The pages of his journal are full of striking examples of this witness--the earnest or foretaste of the fuller recompense of reward reserved for the Lord’s coming. Compensations for renunciations, and rewards for service, do not all wait for the judgment-seat of Christ, but, as some men’s sins are open beforehand, going before to judgment, so the seed sown for God yields a harvest that is ’open beforehand’ to joyful recognition. Divine love graciously and richly acknowledged these many years of self-forgetful devotion to Him and His needy ones, by large and unexpected tokens of blessing. Toils and trials, tears and prayers, were not in vain even this side of the Hereafter. For illustrations of this we naturally turn first of all to the orphan work. Ten thousand motherless and fatherless children had found a home and tender parental care in the institution founded by George Muller, and were there fed, clad, and taught, before he was called up higher. His efforts to improve their state physically, morally, and spiritually were so manifestly owned of God that he felt his compensation to be both constant and abundant, and his journal, from time to time, glows with his fervent thanksgivings. This orphan work would amply repay all its cost during two thirds of a century, should only its temporal benefits be reckoned. Experience proved that, with God’s blessing, one half of the lives sacrificed among the children of poverty would be saved by better conditions of body--such as regularity and cleanliness of habits, good food, pure air, proper clothing, and wholesome exercise. At least two thirds, if not three fourths, of the parents whose offspring have found a shelter on Ashley Down had died of consumption and kindred diseases; and hence the children had been largely tainted with a like tendency. And yet, all through the history of this orphan work, there has been such care of proper sanitary conditions that there has been singular freedom from all sorts of ailments, and especially epidemic diseases; and when scarlet fever, measles, and such diseases have found entrance, the cases of sickness have been comparatively few and mild, and the usual percentage of deaths exceedingly small. This is not the only department of training in which the recompense has been abundant. Ignorance is everywhere the usual handmaid of poverty, and there has been very careful effort to secure proper mental culture. With what success the education of these orphans has been looked after will sufficiently appear from the reports of the school inspector. From year to year these pupils have been examined in reading, writing, arithmetic, Scripture, dictation, geography, history, grammar, composition, and singing; and Mr. Horne reported in 1885 an average per cent of all marks as high as 91.1, and even this was surpassed the next year when it was 94, and, two years later, when it was 96.1. But in the moral and spiritual welfare of these orphans, which has been primarily sought, the richest recompense has been enjoyed. The one main aim of Mr. Muller and his whole staff of helpers, from first to last, has been to save these children--to bring them up in the nurture and admonition of the Lord. The hindrances were many and formidable. If the hereditary taint of disease is to be dreaded, what of the awful legacy of sin and crime! Many of these little ones had no proper bringing up till they entered the orphan houses; and not a few had been trained indeed, but only in Satan’s schools of drink and lust. And yet, notwithstanding all these drawbacks, Mr. Muller records, with devout thankfulness, that "the Lord had constrained them, on the whole, to behave exceedingly well, so much so as to attract the attention of observers." Better still, large numbers have, throughout the whole history of this work, given signs of a really regenerate state, and have afterwards maintained a consistent character and conduct, and in some cases have borne singular witness to the grace of God, both by their complete transformation and by their influence for good. In August, 1858, an orphan girl, Martha Pinnell, who had been for over twelve years under Mr. Muller’s care, and for more than five years ill with consumption, fell asleep in Jesus. Before her death, she had, for two and a half years, known the Lord, and the change in her character and conduct had been remarkable. From an exceedingly disobedient and troublesome child with a pernicious influence, she had become both very docile and humble and most influential for good. In her unregenerate days she had declared that, if she should ever be converted, she would be "a thorough Christian," and so it proved. Her happiness in God, her study of His word, her deep knowledge of the Lord Jesus, her earnest passion for souls, seemed almost incredible in one so young and so recently turned to God. And Mr. Muller has preserved in the pages of his Journal four of the precious letters written by her to other inmates of the orphan houses.* * Narrative, III. 253-257. At times, and frequently, extensive revivals have been known among them when scores and hundreds have found the Lord. The year ending May 26, 1858 was especially notable for the unprecedented greatness and rapidity of the work which the Spirit of God had wrought, in such conversions. Within a few days and without any special apparent cause except the very peaceful death of a Christian orphan, Caroline Bailey, more than fifty of the one hundred and forty girls in Orphan House No. 1 were under conviction of sin, and the work spread into the other departments, till about sixty were shortly exercising faith. In July, 1859, again, in a school of one hundred and twenty girls more than half were brought under deep spiritual concern; and, after a year had passed, shewed the grace of continuance in a new life. In January and February, 1860, another mighty wave of Holy Spirit power swept over the institution. It began among little girls, from six to nine years old, then extended to the older girls, and then to the boys, until, inside of ten days, above two hundred were inquiring and in many instances found immediate peace. The young converts at once asked to hold prayer meetings among themselves, and were permitted; and not only so, but many began to labour and pray for others, and, out of the seven hundred orphans then in charge, some two hundred and sixty were shortly regarded as either converted or in a most hopeful state. Again, in 1872, on the first day of the week of prayer, the Holy Spirit so moved that, without any unusual occasion for deep seriousness, hundreds were, during that season, hopefully converted. Constant prayer for their souls made the orphan homes a hallowed place, and by August 1st, it was believed, after careful investigation, that seven hundred and twenty-nine might be safely counted as being disciples of Christ, the number of believing orphans being thus far in excess of any previous period. A series of such blessings have, down to this date, crowned the sincere endeavours of all who have charge of these children, to lead them to seek first the kingdom of God and His righteousness. By far the majority of orphans sent out for service or apprenticeship, had for some time before known the Lord; and even of those who left the Institution unconverted, the after-history of many showed that the training there received had made impossible continuance in a life of sin. Thus, precious harvests of this seed-sowing, gathered in subsequent years, have shown that God was not unrighteous to forget this work of faith, and labour of love, and patience of hope. In April, 1874, a letter from a former inmate of the orphanage enclosed a thank offering for the excellent Bible-teaching there received which had borne fruit years after. So carefully had she been instructed in the way of salvation that, while yet herself unrenewed, she had been God’s instrument of leading to Christ a fellow servant who had long been seeking peace, and so, became, like a sign-board on the road, the means of directing another to the true path, by simply telling her what she had been taught, though not then following the path herself. Another orphan wrote, in 1876, that often, when tempted to indulge the sin of unbelief, the thought of that six years’ sojourn in Ashley Down came across the mind like a gleam of sunshine. It was remembered how the clothes there worn, the food eaten, the bed slept on, and the very walls around, were the visible answers to believing prayer, and the recollection of all these things proved a potent prescription and remedy for the doubts and waverings of the child of God, a shield against the fiery darts of satanic suggestion. During the thirty years between 1865 and 1895, two thousand five hundred and sixty-six orphans were known to have left the institution as believers, an average of eighty-five every year; and, at the close of this thirty years, nearly six hundred were yet in the homes on Ashley Down who had given credible evidence of a regenerate state. Mr. Muller was permitted to know that not only had these orphans been blessed in health, educated in mind, converted to God, and made useful Christian citizens, but many of them had become fathers or mothers of Christian households. One representative instance may be cited. A man and a woman who had formerly been among these orphans became husband and wife, and they have had eight children, all earnest disciples, one of whom went as a foreign missionary to Africa. From the first, God set His seal upon this religious training in the orphan houses. The first two children received into No. 1 both became true believers and zealous workers: one, a Congregational deacon, who, in a benighted neighbourhood, acted the part of a lay preacher; and the other, a laborious and successful clergyman in the Church of England, and both largely used of God in soul-winning. Could the full history be written of all who have gone forth from these orphan homes, what a volume of testimony would be furnished, since these are but a few scattered examples of the conspicuously useful service to which God has called those whose after-career can be traced! In his long and extensive missionary tours, Mr. Muller was permitted to see, gather, and partake of many widely scattered fruits of his work on Ashley Down. When preaching in Brooklyn, N. Y., in September, 1877, he learned that in Philadelphia a legacy of a thousand pounds was waiting for him, the proceeds of a life-insurance, which the testator had willed to the work, and in city after city he had the joy of meeting scores of orphans brought up under his care. He minutely records the remarkable usefulness of a Mr. Wilkinson, who, up to the age of fourteen and a half years, had been taught at the orphanage. Twenty years had elapsed since Mr. Muller had seen him, when, in 1878, he met him in Calvary Church, San Francisco, six thousand five hundred miles from Bristol. He found him holding fast his faith in the Lord Jesus, a happy and consistent Christian. He further heard most inspiring accounts of this man’s singular service during the Civil War in America. Being on the gunboat Louisiana, he had there been the leading spirit and recognized head of a little Bethel church among his fellow seamen, who were by him led so to engage in the service of Christ as to exhibit a devotion that, without a trace of fanatical enthusiasm, was full of holy zeal and joy. Their whole conversation was of God. It further transpired that, months previous, when the cloud of impending battle overhung the ship’s company, he and one of his comrades had met for prayer in the ’chain-locker’; and thus began a series of most remarkable meetings which, without one night’s interruption, lasted for some twenty months. Wilkinson alone among the whole company had any previous knowledge of the word of God, and he became not only the leader of the movement, but the chief interpreter of the Scriptures as they met to read the Book of God and exchange views upon it. Nor was he satisfied to do thus much with his comrades daily, but at another stated hour he, with some chosen helpers, gathered the coloured sailors of the ship to teach them reading, writing, etc. A member of the Christian Commission, Mr. J. E. Hammond, who gave these facts publicity, and who was intimately acquainted with Mr. Wilkinson and his work on shipboard, said that he seemed to be a direct "product of Mr. Muller’s faith, his calm confidence in God, the method in his whole manner of life, the persistence of purpose, and the quiet spiritual power," which so characterized the founder of the Bristol orphanage, being eminently reproduced in this young man who had been trained under his influence. When in a sail-loft ashore, he was compelled for two weeks to listen to the lewd and profane talk of two associates detailed with him for a certain work. For the most part he took refuge in silence; but his manner of conduct, and one sentence which dropped from his lips, brought both those rough and wicked sailors to the Saviour he loved, one of whom in three months read the word of God from Genesis to Revelation. Mr. Muller went nowhere without meeting converted orphans or hearing of their work, even in the far-off corners of the earth. Sometimes in great cities ten or fifteen would be waiting at the close of an address to shake the hand of their "father," and tell him of their debt of gratitude and love. He found them in every conceivable sphere of service, many of them having households in which the principles taught in the orphan homes were dominant, and engaged in the learned professions as well as humbler walks of life. God gave His servant also the sweet compensation of seeing great blessing attending the day-schools supported by the Scriptural Knowledge Institution. The master of the school at Clayhidon, for instance, wrote of a poor lad, a pupil in the day-school, prostrate with rheumatic fever, in a wretched home and surrounded by bitter opposers of the truth. Wasted to a skeleton, and in deep anxiety about his own soul, he was pointed to Him who says, "Come unto Me,... and I will give you rest." While yet this conversation was going on, as though suddenly he had entered into a new world, this emaciated boy began to repeat texts such as "Suffer the little children to come unto me," and burst out singing: "Jesus loves me, this I know, For the Bible tells me so." He seemed transported with ecstasy, and recited text after text and hymn after hymn, learned at that school. No marvel is it if that schoolmaster felt a joy, akin to the angels, in this one proof that his labour in the Lord was not in vain. Such examples might be indefinitely multiplied, but this handful of first-fruits of a harvest may indicate the character of the whole crop. Letters were constantly received from missionary labourers in various parts of the world who were helped by the gifts of the Scriptural Knowledge Institution. The testimony from this source alone would fill a good-sized volume, and therefore its incorporation into this memoir would be impracticable. Those who would see what grand encouragement came to Mr. Muller from fields of labour where he was only represented by others, whom his gift’s aided, should read the annual reports. A few examples may be given of the blessed results of such wide scattering of the seed of the kingdom, as specimens of thousands. Mr. Albert Fenn, who was labouring in Madrid, wrote of a civil guard who, because of his bold witness for Christ and renunciation of the Romish confessional, was sent from place to place and most cruelly treated, and threatened with banishment to a penal settlement. Again he writes of a convert from Borne who, for trying to establish a small meeting, was summoned before the governor. "Who pays you for this?" "No one." "What do you gain by it?" "Nothing." "How do you live?" "I work with my hands in a mine." "Why do you hold meetings?" "Because God has blessed my soul, and I wish others to be blessed." "You? you were made a miserable day-labourer; I prohibit the meetings." "I yield to force," was the calm reply, "but as long as I have a mouth to speak I shall speak for Christ." How like those primitive disciples who boldly faced the rulers at Jerusalem, and, being forbidden to speak in Jesus’ name, firmly answered: "We ought to obey God rather than men. Whether it be right in the sight of God to hearken unto you more than unto God judge ye: for we cannot but speak the things which we have seen and heard." A missionary labourer writes from India, of three Brahman priests and scores of Santhals and Hindus, sitting down with four Europeans to keep the supper of the Lord--all fruits of his ministry. Within a twelvemonth, sixty-two men and women, including head men of villages, and four Brahman women, wives of priests and of head men, were baptized, representing twenty-three villages in which the gospel had been preached. At one time more than one hundred persons were awakened in one mission in Spain; and such harvests as these were not infrequent in various fields to which the founder of the orphan work had the joy of sending aid. In 1885, a scholar of one of the schools at Carrara, Italy, was confronted by a priest. "In the Bible," said he, "you do not find the commandments of the church." "No, sir," said the child, "for it is not for the church of God to command, but to obey." "Tell me, then," said the priest, "these commandments of God." "Yes, sir," replied the child; "I am the Lord thy God. Thou shalt have no other God before me. Neither shalt thou make any graven image." "Stop! stop!" cried the priest, "I do not understand it so." "But so," quietly replied the child, "it is written in God’s word." This simple incident may illustrate both the character of the teaching given in the schools, and the character often developed in those who were taught. Out of the many pages of Mr. Muller’s journal, probably about one-fifth are occupied wholly with extracts from letters like these from missionaries, teachers, and helpers, which kept him informed of the progress of the Lord’s work at home and in many lands where the labourers were by him enabled to continue their service. Bible-carriages, open-air services, Christian schools, tract distribution, and various other forms of holy labour for the benighted souls near and far, formed part of the many-branching tree of life that was planted on Ashley Down. Another of the main encouragements and rewards which Mr. Muller enjoyed in this life was the knowledge that his example had emboldened other believers to attempt like work for God, on like principles. This he himself regarded as the greatest blessing resulting from his life-work, that hundreds of thousands of children of God had been led in various parts of the world to trust in God in all simplicity; and when such trust found expression in similar service to orphans, it seemed the consummation of his hopes, for the work was thus proven to have its seed in itself after its kind, a self-propagating life, which doubly demonstrated it to be a tree of the Lord’s own planting, that He might be glorified. In December, 1876, Mr. Muller learned, for instance, that a Christian evangelist, simply through reading about the orphan work in Bristol, had it laid on his heart to care about orphans, and encouraged by Mr. Muller’s example, solely in dependence on the Lord, had begun in 1863 with three orphans at Nimwegen in Holland, and had at that date, only fourteen years after, over four hundred and fifty in the institution. It pleased the Lord that he and Mrs. Muller should, with their own eyes, see this institution, and he says that in "almost numberless instances" the Lord permitted him to know of similar fruits of his work. At his first visit to Tokyo, Japan, he gave an account of it, and as the result, Mr. Ishii, a native Christian Japanese, started an orphanage upon a similar basis of prayer, faith, and dependence upon the Living God, and at Mr. Muller’s second visit to the Island Empire he found this orphan work prosperously in progress. How generally fruitful the example thus furnished on Ashley Down has been in good to the church and the world will never be known on earth. A man living at Horfield, in sight of the orphan buildings, has said that, whenever he felt doubts of the Living God creeping into his mind, he used to get up and look through the night at the many windows lit up on Ashley Down, and they gleamed out through the darkness as stars in the sky. It was the witness of Mr. Muller to a prayer-hearing God which encouraged Rev. J. Hudson Taylor, in 1863, thirty years after Mr. Muller’s great step was taken, to venture wholly on the Lord, in founding the China Inland Mission. It has been said that to the example of A. H. Francke in Halle, or George Muller in Bristol, may be more or less directly traced every form of ’faith work,’ prevalent since. The Scriptural Knowledge Institution was made in all its departments a means of blessing. Already in the year ending May 26, 1860, a hundred servants of Christ had been more or less aided, and far more souls had been hopefully brought to God through their labours than during any year previous. About six hundred letters, received from them, had cheered Mr. Muller’s heart during the twelvemonth, and this source of joy overflowed during all his life. In countless cases children of God were lifted to a higher level of faith and life, and unconverted souls were turned to God through the witness borne to God by the institutions on Ashley Down. Mr. Muller has summed up this long history of blessing by two statements which are worth pondering. First, that the Lord was pleased to give him far beyond all he at first expected to accomplish or receive. And secondly, that he was fully persuaded that all he had seen and known would not equal the thousandth part of what he should see and know when the Lord should come, His reward with Him, to give every man according as his work shall be. The circulation of Mr. Muller’s Narrative was a most conspicuous means of untold good. In November, 1856, Mr. James McQuilkin, a young Irishman, was converted, and early in the next year, read the first two volumes of that Narrative He said to himself: "Mr. Muller obtains all this simply by prayer; so may I be blessed by the same means," and he began to pray. First of all he received from the Lord, in answer, a spiritual companion, and then two more of like mind; and they four began stated seasons of prayer in a small schoolhouse near Kells, Antrim, Ireland, every Friday evening. On the first day of the new year, 1858, a farm-servant was remarkably brought to the Lord in answer to their prayers, and these five gave themselves anew to united supplication. Shortly a sixth young man was added to their number by conversion, and so the little company of praying souls slowly grew, only believers being admitted to these simple meetings for fellowship in reading of the Scriptures, prayer, and mutual exhortation. About Christmas, that year, Mr. McQuilkin, with the two brethren who had first joined him--one of whom was Mr. Jeremiah Meneely, who is still at work for God--held a meeting by request at Ahoghill. Some believed and some mocked, while others thought these three converts presumptuous; but two weeks later another meeting was held, at which God’s Spirit began to work most mightily and conversions now rapidly multiplied. Some converts bore the sacred coals and kindled the fire elsewhere, and so in many places revival flames began to burn; and in Ballymena, Belfast, and at other points the Spirit’s gracious work was manifest. Such was the starting-point, in fact, of one of the most widespread and memorable revivals ever known in our century, and which spread the next year in England, Wales, and Scotland. Thousands found Christ, and walked in newness of life; and the results are still manifest after more than forty years. As early as 1868 it was found that one who had thankfully read this Narrative had issued a compendium of it in Swedish. We have seen how widely useful it has been in Germany; and in many other languages its substance at least has been made available to native readers. Knowledge came to Mr. Muller of a boy of ten years who got hold of one of these Reports, and, although belonging to a family of unbelievers, began to pray: "God, teach me to pray like George Muller, and hear me as Thou dost hear George Muller." He further declared his wish to be a preacher, which his widowed mother very strongly opposed, objecting that the boy did not know enough to get into the grammar-school, which is the first step toward such a high calling. The lad, however, rejoined: "I will learn and pray, and God will help me through as He has done George Muller." And soon, to the surprise of everybody, the boy had successfully passed his examination and was received at the school. A donor writes, September 20, 1879, that the reading of the Narrative totally changed his inner life to one of perfect trust and confidence in God. It led to the devoting of at least a tenth of his earnings to the Lord’s purposes, and showed him how much more blessed it is to give than to receive; and it led him also to place a copy of that Narrative on the shelves of a Town Institute library where three thousand members and subscribers might have access to it. Another donor suggests that it might be well if Prof. Huxley and his sympathisers, who had been proposing some new arbitrary "prayer-gauge" would, instead of treating prayer as so much waste of breath, try how long they could keep five orphan houses running, with over two thousand orphans, and without asking any one for help,--either "GOD or MAN." In September, 1882, another donor describes himself as "simply astounded at the blessed results of prayer and faith," and many others have found this brief narrative "the most wonderful and complete refutation of skepticism it had ever been their lot to meet with"--an array of facts constituting the most undeniable "evidences of Christianity." There are abundant instances of the power exerted by Mr. Muller’s testimony, as when a woman who had been an infidel, writes him that he was "the first person by whose example she learned that there are some men who live by faith," and that for this reason she had willed to him all that she possessed. Another reader found these Reports "more faith-strengthening and soul-refreshing than many a sermon," particularly so after just wading through the mire of a speech of a French infidel who boldly affirmed that of all of the millions of prayers uttered every day, not one is answered. We should like to have any candid skeptic confronted with Mr. Muller’s unvarnished story of a life of faith, and see how he would on any principle of’ compound probability’ and ’accidental coincidences,’ account for the tens of thousand’s of answers to believing prayer! The fact is that one half of the infidelity in the world is dishonest, and the other half is ignorant of the daily proofs that God is, and is a Rewarder of them that diligently seek Him. From almost the first publication of his Narrative, Mr. Muller had felt a conviction that it was thus to be greatly owned of God as a witness to His faithfulness; and, as early as 1842, it was laid on his heart to send a copy of his Annual Report gratuitously to every Christian minister of the land, which the Lord helped him to do, his aim being not to get money or even awaken interest in the work, but rather to stimulate faith and quicken prayer.* * The author of this memoir purposes to give a copy of it to every foreign missionary, and to workers in the home fields, so far as means are supplied in answer to prayer. His hope is that the witness of this life may thus have still wider influence in stimulating prayer and faith. The devout reader is asked to unite his supplications with those of many others who are asking that the Lord may be pleased to furnish the means whereby this purpose may be carried out. Already about one hundred pounds sterling have been given for this end, and part of it, small in amount but rich in self-denial, from the staff of helpers and the orphans on Ashley Down. A. T. P. Twenty-two years later, in 1868, it was already so apparent that the published accounts of the Lord’s dealings was used so largely to sanctify and edify saints and even to convert sinners and convince infidels, that he records this as the greatest of all the spiritual blessings hitherto resulting from his work for God. Since then thirty years more have fled, and, during this whole period, letters from a thousand sources have borne increasing witness that the example he set has led others to fuller faith and firmer confidence in God’s word, power, and love; to a deeper persuasion that, though Elijah has been taken up, God, the God of Elijah, is still working His wonders. And so, in all departments of his work for God, the Lord to whom he witnessed bore witness to him in return, and anticipated his final reward in a recompense of present and overflowing joy. This was especially true in the long tours undertaken, when past threescore and ten, to sow in lands afar the seeds of the Kingdom! As the sower went forth to sow he found not fallow fields only, but harvest fields also, from which his arms were filled with sheaves. Thus, in a new sense the reaper overtook the ploughman, and the harvester, him that scattered the seed. In every city of the United Kingdom and in the "sixty-eight cities" where, up to 1877, he had preached on the continents of Europe and America, he had found converted orphans, and believers to whom abundant blessing had come through reading his reports. After this date, twenty-one years more yet remained crowded with experiences of good. Thus, before the Lord called George Muller higher, He had given him a foretaste of his reward, in the physical, intellectual and spiritual profit of the orphans; in the fruits of his wide seed-sowing in other lands as well as Britain; in the scattering of God’s word and Christian literature; in the Christian education of thousands of children in the schools he aided; in the assistance afforded to hundreds of devoted missionaries; in the large blessing imparted by his published narrative, and in his personal privilege of bearing witness throughout the world to the gospel of grace. ======================================================================== CHAPTER 29: 01.24. CHAPTER XXIV LAST LOOKS, BACKWARD AND FORWARD ======================================================================== CHAPTER XXIV LAST LOOKS, BACKWARD AND FORWARD. THE mountain-climber, at the sunset hour, naturally takes a last lingering look backward at the prospect visible from the lofty height, before he begins his descent to the valley. And, before we close this volume, we as naturally cast one more glance backward over this singularly holy and useful life, that we may catch further inspiration from its beauty and learn some new lessons in holy living and unselfish serving. George Muller was divinely fitted for, fitted into his work, as a mortise fits the tenon, or a ball of bone its socket in the joint. He had adaptations, both natural and gracious, to the life of service to which he was called, and these adaptations made possible a career of exceptional sanctity and service, because of his complete self-surrender to the will of God and his childlike faith in His word. Three qualities or characteristics stand out very conspicuous in him: truth, faith, and love. Our Lord frequently taught His disciples that the childlike spirit is the soul of discipleship, and in the ideal child these three traits are central. Truth is one centre, about which revolve childlike frankness and sincerity, genuineness and simplicity. Faith is another, about which revolve confidence and trust, docility and humility. Love is another centre, around which gather unselfishness and generosity, gentleness and restfulness of spirit. In the typical or perfect child, therefore, all these beautiful qualities would coexist, and, in proportion as they are found in a disciple, is he worthy to be called a child of God. In Mr. Muller these traits were all found and conjoined in a degree very seldom found in any one man, and this fact sufficiently accounts for his remarkable likeness to Christ and fruitfulness in serving God and man. No pen-portrait of him which fails to make these features very prominent can either be accurate in delineation or warm in colouring. It is difficult to overestimate their importance in their relation to what George Muller was and did. Truth is the corner-stone of all excellence, for without it nothing else is true, genuine, or real. From the hour of his conversion his truthfulness was increasingly dominant and apparent. In fact, there was about him a scrupulous exactness which sometimes seemed unnecessary. One smiles at the mathematical precision with which he states facts, giving the years, days, and hours since he was brought to the knowledge of God, or since he began to pray for some given object; and the pounds, shillings, pence, halfpence, and even farthings that form the total sum expended for any given purpose. We see the same conscientious exactness in the repetitions of statements, whether of principles or of occurrences, which we meet in his journal, and in which oftentimes there is not even a change of a word. But all this has a significance. It inspires absolute confidence in the record of the Lord’s dealings. First, because it shows that the writer has disciplined himself to accuracy of statement. Many a falsehood is not an intentional lie, but an undesigned inaccuracy. Three of our human faculties powerfully affect our veracity: one is memory, another is imagination, and another is conscience. Memory takes note of facts, imagination colours facts with fancies, and conscience brings the moral sense to bear in sifting the real from the unreal. Where conscience is not sensitive and dominant, memory and imagination will become so confused that facts and fancies will fail to be separated. The imagination will be so allowed to invest events and experiences with either a halo of glory or a cloud of prejudice that the narrator will constantly tell, not what he clearly sees written in the book of his remembrance, but what he beholds painted upon the canvas of his own imagination. Accuracy will be, half unconsciously perhaps, sacrificed to his own imaginings; he will exaggerate or depreciate--as his own impulses lead him; and a man who would not deliberately lie may thus be habitually untrustworthy: you cannot tell, and often he cannot tell, what the exact truth would be, when all the unreality with which it has thus been invested is dissipated like the purple and golden clouds about a mountain, leaving the bare crag of naked rock to be seen, just as it is in itself. George Muller felt the immense importance of exact statement. Hence he disciplined himself to accuracy. Conscience presided over his narrative, and demanded that everything else should be scrupulously sacrificed to veracity. But, more than this, God made him, in a sense, a man without imagination--comparatively free from the temptations of an enthusiastic temperament. He was a mathematician rather than a poet, an artisan rather than an artist, and he did not see things invested with a false halo. He was deliberate, not impulsive; calm and not excitable. He naturally weighed every word before he spoke, and scrutinized every statement before he gave it form with pen or tongue. And therefore the very qualities that, to some people, may make his narrative bare of charm, and even repulsively prosaic, add to its value as a plain, conscientious, unimaginative, unvarnished, and trustworthy statement of facts. Had any man of a more poetic mind written that journal, the reader would have found himself constantly and unconsciously making allowance for the writer’s own enthusiasm, discounting the facts, because of the imaginative colouring. The narrative might have been more readable, but it would not have been so reliable; and, in this story of the Lord’s dealings, nothing was so indispensable as exact truth. It would be comparatively worthless, were it not undeniable. The Lord fitted the man who lived that life of faith and prayer, and wrote that life-story, to inspire confidence, so that even skeptics and doubters felt that they were reading, not a novel or a poem, but a history. Faith was the second of these central traits in George Muller, and it was purely the product of grace. We are told, in that first great lesson on faith in the Scripture, that (Genesis 15:6) Abram believed in Jehovah--literally, Amened Jehovah. The word "Amen" means not ’Let it be so,’ but rather ’it shall be so.’ The Lord’s word came to Abram, saying this ’shall not be,’ but something else ’shall be’; and Abram simply said with all his heart, ’Amen’--’it shall be as God hath said.’ And Paul seems to be imitating Abram’s faith when, in the shipwreck off Malta, he said, "I believe God, that it shall be even as it was told me." That is faith in its simplest exercise and it was George Muller’s faith. He found the word of the Lord in His blessed Book, a new word of promise for each new crisis of trial or need; he put his finger upon the very text and then looked up to God and said: "Thou hast spoken. I believe." Persuaded of God’s unfailing truth, he rested on His word with unwavering faith, and consequently he was at peace. Nothing is more noticeable, in the entire career of this man of God, reaching through sixty-five years, than the steadiness of his faith and the steadfastness it gave to his whole character. To have a word of God was enough. He built upon it, and, when floods came and beat against that house, how could it fall! He was never confounded nor obliged to flee. Even the earthquake may shake earth and heaven, but it leaves the true believer the inheritor of a kingdom which cannot be moved; for the object of all such shaking is to remove what can be shaken, that what cannot be shaken may remain. If Mr. Muller had any great mission, it was not to found a world-wide institution of any sort, however useful in scattering Bibles and books and tracts, or housing and feeding thousands of orphans, or setting up Christian schools and aiding missionary workers. His main mission was to teach men that it is safe to trust God’s word, to rest implicitly upon whatever He hath said, and obey explicitly whatever He has bidden; that prayer offered in faith, trusting His promise and the intercession of His dear Son, is never offered in vain; and that the life lived by faith is a walk with God, just outside the very gates of heaven. Love, the third of that trinity of graces, was the other great secret and lesson of this life. And what is love? Not merely a complacent affection for what is lovable, which is often only a half-selfish taking of pleasure in the society and fellowship of those who love us. Love is the principle of unselfishness: love ’seeketh not her own’; it is the preference of another’s pleasure and profit over our own, and hence is exercised toward the unthankful and unlovely, that it may lift them to a higher level. Such love is benevolence rather than complacence, and so it is "of God," for He loveth the unthankful and the evil: and he that loveth is born of God and knoweth God. Such love is obedience to a principle of unselfishness, and makes self-sacrifice habitual and even natural. While Satan’s motto is ’Spare thyself!’ Christ’s motto is to Deny thyself!’ The sharpest rebuke ever administered by our Lord was that to Peter when he became a Satan by counselling his Master to adopt Satan’s maxim.* We are bidden by Paul, "Remember Jesus Christ,"** and by Peter, "Follow His steps."$ If we seek the inmost meaning of these two brief mottoes, we shall find that, about Jesus Christ’s character, nothing was more conspicuous than the obedience of faith and self-surrender to God: and in His career, which we are bidden to follow, the renunciation of love, or self-sacrifice for man. The taunt was sublimely true: "He saved others, Himself He cannot save"; it was because he saved others that He could not save Himself. The seed must give up its own life for the sake of the crop; and he who will be life to others must, like his Lord, consent to die. * Matthew 16:1-28 ** 2 Timothy 2:1-26 (Greek). $ 1 Peter 2:21 Here is the real meaning of that command, "Let him deny himself and take up his cross." Self-denial is not cutting off an indulgence here and there, but laying the axe at the root of the tree of self, of which all indulgences are only greater or smaller branches. Self-righteousness and self-trust, self-seeking and self-pleasing, self-will, self-defence, self-glory--these are a few of the myriad branches of that deeply rooted tree. And what if one or more of these be cut off, if such lopping off of some few branches only throws back into others the self-life to develop more vigorously in them? And what is cross-bearing? We speak of our ’crosses’--but the word of God never uses that word in the plural, for there is but one cross--the cross on which the self-life is crucified, the cross of voluntary self-renunciation. How did Christ come to the cross? We read in Philippians the seven steps of his descent from heaven to Calvary. He had everything that even the Son of God could hold precious, even to the actual equal sharing of the glory of God. Yet for man’s sake what did he do? He did not hold fast even His equality with God, He emptied Himself, took on Him the form of a servant, was made in the likeness of fallen humanity; even more than this, He humbled Himself even as a man, identifying Himself with our poverty and misery and sin; He accepted death for our sakes, and that, the death of shame on the tree of curse. Every step was downward until He who had been worshipped by angels was reviled by thieves, and the crown of glory was displaced by the crown of thorns! That is what the cross meant to Him. And He says: "If any man will come after Me, let him deny himself, and take up the cross and follow Me." This cross is not forced upon us as are many of the little vexations and trials which we call ’our crosses’; it is taken up by us, in voluntary self-sacrifice for His sake. We choose self-abnegation, to lose our life in sacrifice that we may find it again in service. That is the self-oblivion of love. And Mr. Muller illustrated it. From the hour when he began to serve the Crucified One he entered more and more fully into the fellowship of His sufferings, seeking to be made conformable unto His death. He gave up fortune-seeking and fame-seeking; he cut loose from the world with its snares and joys; he separated himself from even its doubtful practices, he tested even churchly traditions and customs by the word of God, and step by step conformed to the pattern showed in that word. Every such step was a new self-denial, but it was following Him. He chose voluntary poverty that others might be rich, and voluntary loss that others might have gain. His life was one long endeavour to bless others, to be the channel for conveying God’s truth and love and grace to them. Like Paul he rejoiced in such sufferings for others, because thus he filled up that which is behind of the afflictions of Christ in his flesh for His body’s sake which is the church.* And unless Love’s voluntary sacrifice be taken into account, George Muller’s life will still remain an enigma. Loyalty to truth, the obedience of faith, the sacrifice of love--these form the threefold key that unlocks to us all the closed chambers of that life, and these will, in another sense, unlock any other life to the entrance of God, and present to Him an open door into all departments of one’s being. George Muller had no monopoly of holy living and holy serving. He followed his Lord, both in self-surrender to the will of God and in self-sacrifice for the welfare of man, and herein lay his whole secret. * Colossians 1:24 To one who asked him the secret of his service he said: "There was a day when I died, utterly died;" and, as he spoke, he bent lower and lower until he almost touched the floor--"died to George Muller, his opinions, preferences, tastes and will--died to the world, its approval or censure--died to the approval or blame even of my brethren and friends--and since then I have studied only to show myself approved unto God." When George Muller trusted the blood for salvation, he took Abel’s position; when he undertook a consecrated walk he took Enoch’s; when he came into fellowship with God for his life-work he stood beside Noah; when he rested only on God’s word, he was one with Abraham; and when he died to self and the world, he reached the self-surrender of Moses. The godlike qualities of this great and good man made him none the less a man. His separation unto God implied no unnatural isolation from his fellow mortals. Like Terence, he could say: "I am a man, and nothing common to man is foreign to me." To be well known, Mr. Muller needed to be known in his daily, simple, home life. It was my privilege to meet him often, and in his own apartment at Orphan House No. 3. His room was of medium size, neatly but plainly furnished, with table and chairs, lounge and writing-desk, etc. His Bible almost always lay open, as a book to which he continually resorted. His form was tall and slim, always neatly attired, and very erect, and his step firm and strong. His countenance, in repose, might have been thought stern, but for the smile which so habitually lit up his eyes and played over his features that it left its impress on the lines of his face. His manner was one of simple courtesy and unstudied dignity: no one would in his presence, have felt like vain trifling, and there was about him a certain indescribable air of authority and majesty that reminded one of a born prince; and yet there was mingled with all this a simplicity so childlike that even children felt themselves at home with him. In his speech, he never quite lost that peculiar foreign quality, known as accent, and he always spoke with slow and measured articulation, as though a double watch were set at the door of his lips. With him that unruly member, the tongue, was tamed by the Holy Spirit, and he had that mark of what James calls a ’perfect man, able also to bridle the whole body.’ Those who knew but little of him and saw him only in his serious moods might have thought him lacking in that peculiarly human quality, humour. But neither was he an ascetic nor devoid of that element of innocent appreciation of the ludicrous and that keen enjoyment of a good story which seem essential to a complete man. His habit was sobriety, but he relished a joke that was free of all taint of uncleanness and that had about it no sting for others. To those whom he best knew and loved he showed his true self, in his playful moods,--as when at Ilfracombe, climbing with his wife and others the heights that overlook the sea, he walked on a little in advance, seated himself till the rest came up with him, and then, when they were barely seated, rose and quietly said, "Well now, we have had a good rest, let us go on." This one instance may suffice to show that his sympathy with his divine Master did not lessen or hinder his complete fellow feeling with man. That must be a defective piety which puts a barrier between a saintly soul and whatsoever pertains to humanity. He who chose us out of the world sent us back into it, there to find our sphere of service; and in order to such service we must keep in close and vital touch with human beings as did our divine Lord Himself. Service to God was with George Muller a passion. In the month of May, 1897, he was persuaded to take at Huntly a little rest from his constant daily work at the orphan houses. The evening that he arrived he said, What opportunity is there here for services for the Lord? When it was suggested to him that he had just come from continuous work, and that it was a time for rest, he replied that, being now free from his usual labours, he felt he must be occupied in some other way in serving the Lord, to glorify whom was his object in life. Meetings were accordingly arranged and he preached both at Huntly and at Teignmouth. As we cast this last glance backward over this life of peculiar sanctity and service, one lesson seems written across it in unmistakable letters: PREVAILING PRAYER. If a consecrated human life is an example used by God to teach us the philosophy of holy living, then this man was meant to show us how prayer, offered in simple faith, has power with God. One paragraph of Scripture conspicuously presents the truth which George Muller’s living epistle enforces and illustrates; it is found in James 5:16-18 : "The effectual fervent prayer of a righteous man availeth much," is the sentence which opens the paragraph. No translation has ever done it justice. Rotherham renders it: "Much avails a righteous man’s supplication, working inwardly." The Revised Version translates, "avails much in its working." The difficulty of translating lies not in the obscurity but in the fulness of the meaning of the original. There is a Greek middle participle here (ὲνεργουμἑνη), which may indicate "either the cause or the time of the effectiveness of the prayer," and may mean, through its working, or while it is actively working. The idea is that such prayer has about it supernatural energy. Perhaps the best key to the meaning of these ten words is to interpret them in the light of the whole paragraph: "Elijah was a man subject to like passions as we are, and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." Two things are here plainly put before us: first, that Elijah was but a man, of like nature with other men and subject to all human frailties and infirmities; and, secondly, that this man was such a power because he was a man of prayer: he prayed earnestly; literally "he prayed with prayer"; prayed habitually and importunately. No man can read Elijah’s short history as given in the word of God, without seeing that he was a man like ourselves. Under the juniper-tree of doubt and despondency, he complained of his state and wished he might die. In the cave of a morbid despair, he had to be met and subdued by the vision of God and by the still, small voice. He was just like other men. It was not, therefore, because he was above human follies and frailties, but because he was subject to them, that he is held up to us as an encouraging example of power that prevails in prayer. He laid hold of the Almighty Arm because he was weak, and he kept hold because to lose hold was to let weakness prevail. Nevertheless, this man, by prayer alone, shut up heaven’s floodgates for three years and a half, and then by the same key unlocked them. Yes, this man tested the meaning of those wonderful words: "concerning the work of My hands command ye Me." (Isaiah 45:11.) God put the forces of nature for the time under the sway of this one man’s prayer--one frail, feeble, foolish mortal locked and unlocked the springs of waters, because he held God’s key. George Muller was simply another Elijah. Like him, a man subject to all human infirmities, he had his fits of despondency and murmuring, of distrust and waywardness; but he prayed and kept praying. He denied that he was a miracle-worker, in any sense that implies elevation of character and endowment above other fellow disciples, as though he were a specially privileged saint; but in a sense he was a miracle-worker, if by that is meant that he wrought wonders impossible to the natural and carnal man. With God all things are possible, and so are they declared to be to him that believeth. God meant that George Muller, wherever his work was witnessed or his story is read, should be a standing rebuke, to the practical impotence of the average disciple. While men are asking whether prayer can accomplish similar wonders as of old, here is a man who answers the question by the indisputable logic of facts. Powerlessness always means prayerlessness. It is not necessary for us to be sinlessly perfect, or to be raised to a special dignity of privilege and endowment, in order to wield this wondrous weapon of power with God; but it is necessary that we be men and women of prayer--habitual, believing, importunate prayer. George Muller considered nothing too small to be a subject of prayer, because nothing is too small to be the subject of God’s care. If He numbers our hairs, and notes a sparrow’s fall, and clothes the grass in the field, nothing about His children is beneath His tender thought. In every emergency, his one resort was to carry his want to his Father. When, in 1858, a legacy of five hundred pounds was, after fourteen months in chancery, still unpaid, the Lord was besought to cause this money soon to be placed in his hands; and he prayed that legacy out of the bonds of chancery as prayer, long before, brought Peter out of prison. The money was paid contrary to all human likelihood, and with interest at four per cent. When large gifts were proffered, prayer was offered for grace to know whether to accept or decline, that no money might be greedily grasped at for its own sake; and he prayed that, if it could not be accepted without submitting to conditions which were dishonouring to God, it might be declined so graciously, lovingly, humbly, and yet firmly, that the manner of its refusal and return might show that he was acting, not in his own behalf, but as a servant under the authority of a higher Master. These are graver matters and might well be carried to God for guidance and help. But George Muller did not stop here. In the lesser affairs, even down to the least, he sought and received like aid. His oldest friend, Robert C. Chapman of Barnstaple, gave the writer the following simple incident: In the early days of his love to Christ, visiting a friend, and seeing him mending a quill pen, he said: "Brother H----, do you pray to God when you mend your pen?" The answer was: "It would be well to do so, but I cannot say that I do pray when mending my pen." Brother Muller replied: "I always do, and so I mend my pen much better." As we cast this last backward glance at this man of God, seven conspicuous qualities stand out in him, the combination of which made him what he was: Stainless uprightness, child-like simplicity, business-like precision, tenacity of purpose, boldness of faith, habitual prayer, and cheerful self-surrender. His holy living was a necessary condition of his abundant serving, as seems so beautifully hinted in the seventeenth verse of the ninetieth Psalm: "Let the beauty of the Lord our God be upon us, And establish Thou the work of our hands upon us." How can the work of our hands be truly established by the blessing of our Lord, unless His beauty also is upon us--the beauty of His holiness transforming our lives and witnessing to His work in us? So much for the backward look. We must not close without a forward look also. There are two remarkable sayings of our Lord which are complements to each other and should be put side by side: "If any man will come after Me, let him deny himself and take up his cross and follow Me." "If any man serve Me, let him follow Me; and where I am, there shall also my servant be. If any man serve Me, him will My Father honour." One of these presents the cross, the other the crown; one the renunciation, the other the compensation. In both cases it is, "Let him follow Me"; but in the second of these passages the following of Christ goes further than the cross of Calvary; it reaches through the sepulchre to the Resurrection Life, the Forty Days’ Holy Walk in the Spirit, the Ascension to the Heavenlies, the session at the Right Hand of God, the Reappearing at His Second Coming, and the fellowship of His final Reign in Glory. And two compensations are especially made prominent: first, the Eternal Home with Christ; and, second the Exalted Honour from the Father. We too often look only at the cross and the crucifixion, and so see our life in Christ only in its oneness with Him in suffering and serving; we need to look beyond and see our oneness with Him in recompense and reward, if we are to get a complete view of His promise and our prospect. Self-denial is not so much an impoverishment as a postponement: we make a sacrifice of a present good for the sake of a future and greater good. Even our Lord Himself was strengthened to endure the cross and despise the shame by the joy that was set before Him and the glory of His final victory. If there were seven steps downward in humiliation, there are seven upward in exaltation, until beneath His feet every knee shall bow in homage, and every tongue confess His universal Lordship. He that descended is the same also that ascended up far above all heavens, that He might fill all things. George Muller counted all as loss that men count gain, but it was for the excellency of the knowledge of Jesus, his Lord. He suffered the loss of all things and counted them as dung, but it was that he might win Christ and be found in Him; that he might know Him, and not only the fellowship of His sufferings and conformity to His death, but the power of His resurrection, conformity to His life, and fellowship in His glory. He left all behind that the world values, but he reached forth and pressed forward toward the goal, for the prize of the high calling of God in Christ Jesus. "Let us, therefore, as many as be perfect, be thus minded." When the Lord Jesus was upon earth, there was one disciple whom He loved, who also leaned on His breast, having the favoured place which only one could occupy. But now that He is in heaven, every disciple may be the loved one, and fill the favoured place, and lean on His bosom. There is no exclusive monopoly of privilege and blessing. He that follows closely and abides in Him knows the peculiar closeness of contact, the honour of intimacy, that are reserved for such as are called and chosen and faithful, and follow the Lamb whithersoever He goeth. God’s self-denying servants are on their way to the final sevenfold perfection, at home with Him, and crowned with honour: "And there shall be no more curse; But the throne of God and of the Lamb shall be in it; And His servants shall serve Him; And they shall see His face; And His name shall be in their foreheads, And there shall be no night there, And they shall reign for ever and ever." Amen! ======================================================================== CHAPTER 30: 01.25. APPENDIX A SCRIPTURE TEXTS THAT MOULDED ======================================================================== APPENDIX A SCRIPTURE TEXTS THAT MOULDED GEORGE MULLER CERTAIN marked Scripture precepts and promises had such a singular influence upon this man of God, and so often proved the guides to his course, that they illustrate Psalms 119:105 : "Thy word is a lamp unto my feet, And a light unto my path." Those texts which, at the parting of the way, became to him God’s signboards, showing him the true direction, are here given, as nearly as may be in the order in which they became so helpful to him. The study of them will prove a kind of spiritual biography, outlining his career. Some texts, known to have been very conspicuous in their influence, we put in capitals. The italics are his own. "GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY-BEGOTTEN SON, THAT WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE." (John 3:16.) "Cursed be the man that trusteth in man and maketh flesh his arm." (Jeremiah 17:5.) "O, fear the Lord, ye His saints; for there is no want to them that fear Him." (Psalms 34:9.) "Owe no man anything, but to love one another." (Romans 13:8.) "SEEK YE FIRST THE KINGDOM OF GOD AND HIS RIGHTEOUSNESS; AND ALL THESE THINGS SHALL BE ADDED UNTO YOU." (Matthew 6:33.) "The holy scriptures, which are able to make thee wise unto salvation." (2 Timothy 3:15.) "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." (Matthew 7:7-8.) "WHATSOEVER YE SHALL ASK IN MY NAME, THAT WILL I DO, THAT THE FATHER MAY BE GLORIFIED IN THE SON: IF YE SHALL ASK ANYTHING IN MY NAME I WILL DO IT." (John 14:13-14.) "Therefore I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink, nor yet for your body what ye shall put on.... Take, therefore, no thought for the morrow." (Matthew 6:25-34.) "If any man will do His will, he shall know of the doctrine." (John 7:17.) "If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free." (John 8:31-32.) "And the eunuch said, See, here is water: what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of Gad. And they went down both into the water, both Philip and the eunuch, and he baptized him." (Acts 8:36-38.) "Know ye not that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death." (Romans 6:3-4.) "Upon the first day of the week, when the disciples came together to break bread." (Acts 20:7.) "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a man in vile raiment; and ye have respect unto him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool, are ye not then partial in yourselves, and are become judges of evil thoughts?" (James 2:1-6.) "Having, then, gifts differing according to the grace that is given us." (Romans 12:6.) "All these worketh that one and the selfsame Spirit, dividing to every man severally as he will." (1 Corinthians 12:11.) "Not because I desire a gift, but I desire fruit that may abound to your account." (Php 4:17.) "Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body what ye shall put on.".... "Behold the fowls of the air.... Consider the lilies of the field.... For your heavenly Father knoweth that ye have need of these things." (Matthew 6:25-32.) "Lay not up for yourselves treasures upon earth." (Matthew 6:19.) "SELL THAT YE HAVE AND GIVE ALMS." (Luke 12:33.) "A man can receive nothing except it be given him from heaven." (John 3:27.) "Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name." (Acts 15:14. Comp. Matthew 13:24-30; Matthew 13:36-43.) "This know also, that in the last days perilous times shall come.... Evil men and seducers shall wax worse and worse, deceiving and being deceived." (2 Timothy 3:1; 2 Timothy 3:13.) "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." (2 Corinthians 6:14-18.) "Not by might, nor by power, but by My spirit, saith the Lord of hosts." (Zechariah 4:6.) "MY GRACE IS SUFFICIENT FOR THEE." (2 Corinthians 12:9.) "Let every man abide in the same calling wherein he was called. Let every man, wherein he is called, therein abide with God." (1 Corinthians 7:20; 1 Corinthians 7:24.) "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." (2 Timothy 3:16.) "OPEN THY MOUTH WIDE, AND I WILL FILL IT." (Psalms 81:10.) "Mine hour is not yet come." (John 2:4.) "He took a child, and set him in the midst of them; and when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me; and whosoever shall receive Me, receiveth not Me, but Him that sent Me." (Mark 9:36-37.) "If it be possible, as much as lieth in you, live peaceably with all men." (Romans 12:18.) "For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." (Hebrews 12:10-11.) "WHAT THINGS SOEVER YE DESIRE, WHEN YE PRAY, BELIEVE THAT YE RECEIVE THEM, AND YE SHALL HAVE THEM." (Mark 11:24.) "He that believeth on Him shall not be confounded." (1 Peter 2:6.) "O Thou that hearest prayer, unto Thee shall all flesh come." (Psalms 65:2.) "Come and hear, all ye that fear God, and I will declare what He hath done for my soul." (Psalms 66:16.) "A FATHER OF THE FATHERLESS." (Psalms 68:5.) "My son, despise not thou the chastening of the Lord; neither be weary of His correction." (Proverbs 3:11.) "Like as a father pitieth his children, so the Lord pitieth them that fear Him." (Psalms 103:13.) "JESUS CHRIST THE SAME YESTERDAY, AND TO-DAY, AND FOR EVER." (Hebrews 13:8.) "To-morrow shall take thought for the things of itself." "Sufficient unto the day is the evil thereof." (Matthew 6:34.) "Hitherto hath the Lord helped us." (1 Samuel 7:12.) "Oh taste and see that the Lord is good: Blessed is the man that trusteth in Him!" (Psalms 34:8.) "All the fat is the Lord’s." (Leviticus 3:16.) "I am poor and needy; yet the Lord thinketh upon me." (Psalms 40:17.) "Delight thyself also in the Lord, and He shall give thee the desires of thine heart." (Psalms 37:4.) "If I regard iniquity in my heart, the Lord will not hear me." (Psalms 66:18.) "Know that the Lord hath set apart him that is godly for Himself: The Lord will hear when I call unto Him." (Psalms 4:3.) "JEHOVAH JIREH." (The Lord will provide.) (Genesis 22:14.) "HE HATH SAID, I WILL NEVER LEAVE THEE, NOR FORSAKE THEE; SO THAT WE MAY BOLDLY SAY, THE LORD IS MY HELPER." (Hebrews 13:5-6.) "Be thou not one of them that strike hands, or of them that are sureties for debts." (Proverbs 22:26.) "He that hateth suretyship is sure." (Proverbs 11:15.) "I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved." (2 Corinthians 12:15.) "Ye are all children of God by faith in Christ Jesus." (Galatians 3:26.) "CASTING ALL YOUR CARE UPON HIM FOR HE CARETH FOR YOU." (1 Peter 5:7.) "Be careful for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." (Php 4:6.) "Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?" (John 11:40.) "WE KNOW THAT ALL THINGS WORK TOGETHER FOR GOOD TO THEM THAT LOVE GOD." (Romans 8:28.) "Shall not the judge of all the earth do right?" (Genesis 18:25.) "Of such (little children) is the kingdom of heaven." (Matthew 19:14.) "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Romans 8:32.) "Every good gift and every perfect gift is from above." (James 1:17.) "The young lions do lack and suffer hunger; but they that seek the Lord shall not want any good thing." (Psalms 34:10.) "There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat, and he that watereth shall be watered also himself." (Proverbs 11:24-25.) "Give and it shall be given unto you: good measure, pressed down and shaken together, and running over, shall men give unto your bosom. For with the same measure that ye mete withal it shall be measured to you again." (Luke 6:38.) "The liberal deviseth liberal things; and by liberal things shall he stand." (Isaiah 32:8.) "For ye have the poor with you always, and whensoever ye will ye may do them good. (Mark 14:7.) "Let not then your good be evil spoken of." (Romans 14:16.) "Let your moderation (yieldingness) be known unto all men." (Php 4:5.) "MY BRETHREN, COUNT IT ALL JOY WHEN YE FALL INTO DIVERS TEMPTATIONS (i.e. TRIALS); KNOWING THIS, THAT THE TRYING OF YOUR FAITH WORKETH PATIENCE. BUT LET PATIENCE HAVE HER PERFECT WORK, THAT YE MAY BE PERFECT AND ENTIRE, WANTING NOTHING." (James 1:2-4.) "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths." (Proverbs 3:5-6.) "The integrity of the upright shall guide them; but the perverseness of transgressors shall destroy them." (Proverbs 11:3.) "Commit thy works unto the Lord and thy thoughts shall be established." (Proverbs 16:3.) "For I say through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God has dealt to every man the measure of faith." (Romans 12:3.) "Wait on the Lord; be of good courage, and he shall strengthen thine heart: Wait, I say, on the Lord." (Psalms 27:14.) "After he had patiently endured he obtained the promise." (Hebrews 6:15.) "VERILY, VERILY, I SAY UNTO YOU, WHATSOEVER YE SHALL ASK THE FATHER IN MY NAME, HE WILL GIVE IT YOU." (John 16:23.) "He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully." (2 Corinthians 9:6.) "Ye are bought with a price: therefore, glorify God in your body, and in your spirit, which are God’s." (1 Corinthians 6:20.) "THEY THAT KNOW THY NAME WILL PUT THEIR TRUST IN THEE: FOR THOU, LORD, HAST NOT FORSAKEN THEM THAT TRUST THEE." (Psalms 9:10.) "Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee. Trust ye in the Lord forever; for in the Lord Jehovah is everlasting strength." (Isaiah 26:3-4.) "If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not." (2 Corinthians 8:12.) "BE YE STEADFAST, UNMOVABLE, ALWAYS ABOUNDING IN THE WORK OF THE LORD, FORASMUCH AS YE KNOW THAT YOUR LABOUR IS NOT IN VAIN IN THE LORD." (1 Corinthians 15:58.) "Let us not be weary in well doing, for in due season we shall reap if we faint not." (Galatians 6:9.) "Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which Thou ’hast wrought for them that trust in Thee before the sons of men!" (Psalms 31:19.) "THOU ART GOOD AND DOEST GOOD." (Psalms 119:68.) "I know, O Lord, that Thy judgments are right, and that Thou in faithfulness hast afflicted me. (Psalms 119:75.) "My times are in Thy hand." (Psalms 31:15.) "The LORD God is a sun and shield: the LORD will give grace and glory: no good thing will He withhold from them that walk uprightly." (Psalms 84:11.) "Hold Thou me up and I shall be safe." (Psalms 119:117.) "Behold I come quickly, and My reward is with Me, to give every man according as his work shall be." (Revelation 22:12.) "It is more blessed to give than to receive." (Acts 20:35.) "Give us this day our daily bread." (Matthew 6:11.) "Able to do exceeding abundantly above all we ask or think." (Ephesians 3:20.) "Them that honour Me I will honour." (1 Samuel 2:30.) "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ." (1 Peter 1:7.) ======================================================================== CHAPTER 31: 01.26. APPENDIX B APPREHENSION OF TRUTH ======================================================================== APPENDIX B APPREHENSION OF TRUTH SOME points which God began to show Mr. Muller while at Teignmouth in 1829: 1. That the word of God alone is our standard of judgment in spiritual things; that it can be explained only by the Holy Spirit; and that in our day, as well as in former times, He is the teacher of His people. The office of the Holy Spirit I had not experimentally understood before that time. Indeed, of the office of each of the blessed persons, in what is commonly called the Trinity, I had no experimental apprehension. I had not before seen from the Scriptures that the Father chose us before the foundation of the world; that in Him that wonderful plan of our redemption originated, and that He also appointed all the means by which it was to be brought about. Further, that the Son, to save us, had fulfilled the law, to satisfy its demands, and with it also the holiness of God; that He had borne the punishment due to our sins, and had thus satisfied the justice of God. And further, that the Holy Spirit alone can teach us about our state by nature, show us the need of a Saviour, enable us to believe in Christ, explain to us the Scriptures, help us in preaching, etc. It was my beginning to understand this latter point in particular, which had a great effect on me; for the Lord enabled me to put it to the test of experience, by laying aside commentaries, and almost every other book, and simply reading the word of God and studying it. The result of this was, that the first evening that I shut myself into my room, to give myself to prayer and meditation over the Scriptures, I learned more in a few hours than I had done during a period of several months previously. But the particular difference was that I received real strength for my soul in doing so. I now began to try by the test of the Scriptures the things which I had learned and seen, and found that only those principles which stood the test were really of value. 2. Before this period I had been much opposed to the doctrines of election, particular redemption, and final persevering grace: so much so that, a few days after my arrival at Teignmouth I called election a devilish doctrine. I did not believe that I had brought myself to the Lord, for that was too manifestly false; but yet I held, that I might have resisted finally. And further, I knew nothing about the choice of God’s people, and did not believe that the child of God, when once made so; was safe for ever. In my fleshly mind I had repeatedly said, If once I could prove that I am a child of God for ever, I might go back into the world for a year or two, and then return to the Lord, and at last be saved. But now I was brought to examine these precious truths by the word of God. Being made willing to have no glory of my own in the conversion of sinners, but to consider myself merely as an instrument; and being made willing to receive what the Scriptures said; I went to the Word, reading the New Testament from the beginning, with a particular reference to these truths. To my great astonishment I found that the passages which speak decidedly for election and persevering grace were about four times as many as those which speak apparently against these truths; and even those few, shortly after, when I had examined and understood them, served to confirm me in the above doctrines. As to the effect which my belief in these doctrines had on me, I am constrained to state, for God’s glory, that though I am still exceedingly weak, and by no means so dead to the lusts of the flesh, and the lust of the eyes, and the pride of life, as I might and as I ought to be, yet, by the grace of God, I have walked more closely with Him since that period. My life has not been so variable, and I may say that I have lived much more for God than before. And for this have I been strengthened by the Lord, in a great measure, through the instrumentality of these truths. For in the time of temptation, I have been repeatedly led to say: Should I thus sin? I should only bring misery into my soul for a time, and dishonour God; for, being a son of God for ever, I should have to be brought back again, though it might be in the way of severe chastisement. Thus, I say, the electing love of God in Christ (when I have been able to realize it) has often been, the means of producing holiness, instead of leading me into sin. It is only the notional apprehension of such truths, the want of having them in the heart, whilst they are in the head, which is dangerous. 3. Another truth, into which, in a measure, I was led, respected the Lord’s coming. My views concerning this point, up to that time, had been completely vague and unscriptural. I had believed what others told me, without trying it by the Word. I thought that things were getting better and better, and that soon the whole world would be converted. But now I found in the Word that we have not the least Scriptural warrant to look for the conversion of the world before the return of our Lord. I found in the Scriptures that that which will usher in the glory of the church, and uninterrupted joy to the saints, is the return of the Lord Jesus, and that, till then, things will be more or less in confusion. I found in the Word, that the return of Jesus, and not death, was the hope of the apostolic Christians; and that it became me, therefore, to look for His appearing. And this truth entered so into my heart that, though I went into Devonshire exceedingly weak, scarcely expecting that I should return again to London, yet I was immediately, on seeing this truth, brought off from looking for death, and was made to look for the return of the Lord. Having seen this truth, the Lord also graciously enabled me to apply it, in some measure at least, to my own heart, and to put the solemn question to myself--What may I do for the Lord, before He returns, as He may soon come? 4. In addition to these truths, it pleased the Lord to lead me to see a higher standard of devotedness than I had seen before. He led me, in a measure, to see what is my true glory in this world, even to be despised, and to be poor and mean with Christ. I saw then, in a measure, though I have seen it more fully since, that it ill becomes the servant to seek to be rich, and great, and honoured in that world where his Lord was poor, and mean, and despised. ======================================================================== CHAPTER 32: 01.27. APPENDIX C SEPARATION FROM THE LONDON SOCIETY ======================================================================== APPENDIX C SEPARATION FROM THE LONDON SOCIETY FOR PROMOTING CHRISTIANITY AMONG THE JEWS. IT became a point of solemn consideration with me, whether I could remain connected with the Society in the usual way. My chief objections were these: 1. If I were sent out by the Society, it was more than probable, yea, almost needful, if I were to leave England, that I should labour on the Continent, as I was unfit to be sent to eastern countries on account of my health, which would probably have suffered, both on account of the climate, and of my having to learn other languages. Now, if I did go to the Continent, it was evident that without ordination I could not have any extensive field of usefulness, as unordained ministers are generally prevented from labouring freely there; but I could not conscientiously submit to be ordained by unconverted men, professing to have power to set me apart for the ministry, or to communicate something to me for this work which they do not possess themselves. Besides this, I had other objections to being connected with any state church or national religious establishment, which arose from the increased light which I had obtained through the reception of this truth, that the word of God is our only standard, and the Holy Spirit our only teacher. For as I now began to compare what I knew of the establishment in England and those on the Continent with this only true standard, the word of God, I found that all establishments, even because they are establishments, i.e., the world and the church mixed up together, not only contain in them the principles which necessarily must lead to departure from the word of God; but also, as long as they remain establishments, entirely preclude the acting throughout according to the Holy Scriptures.--Then again, if I were to stay in England, the Society would not allow me to preach in any place indiscriminately, where the Lord might open a door for me; and to the ordination of English bishops I had still greater objections than to the ordination of a Prussian Consistory. 2. I further had a conscientious objection against being led and directed by men in my missionary labours. As a servant of Christ, it appeared to me I ought to be guided by the Spirit, and not by men, as to time and place; and this I would say, with all deference to others, who may be much more taught and much more spiritually minded than myself. A servant of Christ has but one Master. 3. I had love for the Jews, and I had been enabled to give proofs of it; yet I could not conscientiously say, as the committee would expect from me, that I would spend the greater part of my time only among them. For the scriptural plan seemed to me that, in coming to a place, I should seek out the Jews, and commence my labour particularly among them; but that, if they rejected the gospel, I should go to the nominal Christians.--The more I weighed these points, the more it appeared to me that I should be acting hypocritically, were I to suffer them to remain in my mind, without making them known to the committee. ======================================================================== CHAPTER 33: 01.28. APPENDIX D SCRIPTURAL KNOWLEDGE INSTITUTION ======================================================================== APPENDIX D THE SCRIPTURAL KNOWLEDGE INSTITUTION FOR HOME AND ABROAD I. THE PRINCIPLES OF THE INSTITUTION. 1. WE consider every believer bound, in one way or other, to help the cause of Christ, and we have scriptural warrant for expecting the Lord’s blessing upon our work of faith and labour of love: and although, according to Matthew 13:24-43, 2 Timothy 3:1-13, and many other passages, the world will not be converted before the coming of our Lord Jesus, still, while He tarries, all scriptural means ought to be employed for the ingathering of the elect of God. 2. The Lord helping us, we do not mean to seek the patronage of the world; i.e., we never intend to ask unconverted persons of rank or wealth to countenance this Institution, because this, we consider, would be dishonourable to the Lord. In the name of our God we set up our banners, Psalms 20:5; He alone shall be our Patron, and if He helps us we shall prosper, and if He is not on our side, we shall not succeed. 3. We do not mean to ask unbelievers for money (2 Corinthians 6:14--18); though we do not feel ourselves warranted to refuse their contributions, if they, of their own accord should offer them. (Acts 28:2-10.) 4. We reject altogether the help of unbelievers in managing or carrying on the affairs of the Institution. (2 Corinthians 6:14-18.) 5. We intend never to enlarge the field of labour by contracting debts (Romans 13:8), and afterwards appealing to the Church of God for help, because this we consider to be opposed both to the letter and the spirit of the New Testament; but in secret prayer, God helping us, we shall carry the wants of the Institution to the Lord, and act according to the means that God shall give. 6. We do not mean to reckon the success of the Institution by the amount of money given, or the number of Bibles distributed, etc., but by the Lord’s blessing upon the work (Zechariah 4:6); and we expect this, in the proportion in which He shall help us to wait upon Him in prayer. 7. While we would avoid aiming after needless singularity, we desire to go on simply according to Scripture, without compromising the truth; at the same time thankfully receiving any instruction which experienced believers, after prayer, upon scriptural ground, may have to give us concerning the Institution. II. THE OBJECTS OF THE INSTITUTION ARE: 1. To assist day-schools, Sunday-schools, and adult-schools, in which instruction is given upon scriptural principles, and, as far as the Lord may give the means, and supply us with suitable teachers, and in other respects make our path plain, to establish schools of this kind. a. By day-schools upon scriptural principles, we understand day-schools in which the teachers are godly persons,--in which the way of salvation is scripturally pointed out,--and in which no instruction is given opposed to the principles of the gospel. b. Sunday-schools, in which all the teachers are believers, and in which the Holy Scriptures alone are the foundation of instruction, are such only as the Institution assists with the supply of Bibles, Testaments, etc.; for we consider it unscriptural that any persons who do not profess to know the Lord themselves should be allowed to give religious instruction. c. The Institution does not assist any adult-schools with the supply of Bibles, Testaments, spelling-books, etc., except the teachers are believers. 2. To circulate the Holy Scriptures. We sell Bibles and Testaments to poor persons at a reduced price. But while we, in general, think it better that the Scriptures should be sold, and not given altogether gratis, still, in cases of extreme poverty, we think it right to give, without payment, a cheap edition. 3. The third object of this Institution is to aid missionary efforts. We desire to assist those missionaries whose proceedings appear to be most according to the Scriptures. It is proposed to give such a portion of the amount of the donations to each of the fore-mentioned objects as the Lord may direct; but if none of the objects should claim a more particular assistance, to lay out an equal portion upon each; yet so that if any donor desires to give for one of the objects exclusively the money shall be appropriated accordingly. ======================================================================== CHAPTER 34: 01.29. APPENDIX E REASONS . . . ORPHAN HOUSE ======================================================================== APPENDIX E REASONS WHICH LED MR. MULLER TO ESTABLISH AN ORPHAN HOUSE I HAD constantly cases brought before me which proved that one of the especial things which the children of God needed in our day was to have their faith strengthened. For instance: I might visit a brother who worked fourteen or even sixteen hours a day at his trade, the necessary result of which was that not only his body suffered, but his soul was lean, and he had no enjoyment in the things of God. Under such circumstances I might point out to him that he ought to work less, in order that his bodily health might not suffer, and that he might gather strength for his inner man by reading the word of God, by meditation over it, and by prayer. The reply, however, I generally found to be something like this: "But if I work less, I do not earn enough for the support of my family. Even now, whilst I work so much, I have scarcely enough. The wages are so low, that I must work hard in order to obtain what I need." There was no trust in God. No real belief in the truth of that word: "Seek ye first the kingdom of God, and His righteousness: and all these things shall be added unto you." I might reply something like this: "My dear brother, it is not your work which supports your family, but the Lord; and He who has fed you and your family when you could not work at all, on account of illness, would surely provide for you and yours if, for the sake of obtaining food for your inner man, you were to work only for so many hours a day as would allow you proper time for retirement. And is it not the case now, that you begin the work of the day after having had only a few hurried moments for prayer; and when you leave off your work in the evening, and mean then to read a little of the word of God, are you not too much worn out in body and mind to enjoy it, and do you not often fall asleep whilst reading the Scriptures, or whilst on your knees in prayer?" The brother would allow it was so; he would allow that my advice was good; but still I read in his countenance, even if he should not have actually said so, "How should I get on if I were to carry out your advice?" I longed, therefore, to have something to point the brother to, as a visible proof that our God and Father is the same faithful God as ever He was; as willing as ever to PROVE Himself to be the LIVING GOD, in our day as formerly, to all who put their trust in Him.--Again, sometimes I found children of God tried in mind by the prospect of old age, when they might be unable to work any longer, and therefore were harassed by the fear of having to go into the poor-house. If in such a case I pointed out to them how their Heavenly Father has always helped those who put their trust in Him, they might not, perhaps, always say that times have changed; but yet it was evident enough that God was not looked upon by them as the LIVING God. My spirit was ofttimes bowed down by this, and I longed to set something before the children of God whereby they might see that He does not forsake, even in our day, those who rely upon Him.--Another class of persons were brethren in business, who suffered in their souls, and brought guilt on their consciences, by carrying on their business almost in the same way as unconverted persons do. The competition in trade, the bad times, the over-peopled country, were given as reasons why, if the business were carried on simply according to the word of God it could not be expected to do well. Such a brother, perhaps, would express the wish that he might be differently situated; but very rarely did I see that there was a stand made for God, that there was the holy determination to trust in the living God, and to depend on Him, in order that a good conscience might be maintained. To this class likewise I desired to show, by a visible proof, that God is unchangeably the same.--Then there was another class of persons, individuals who were in professions in which they could not continue with a good conscience, or persons who were in an unscriptural position with reference to spiritual things; but both classes feared, on account of the consequences, to give up the profession in which they could not abide with God, or to leave their position, lest they should be thrown out of employment. My spirit longed to be instrumental in strengthening their faith by giving them not only instances from the word of God of His willingness and ability to help all those who rely upon Him, but to show them by proofs that He is the same in our day. I well knew that the word of God ought to be enough, and it was, by grace, enough to me; but still, I considered that I ought to lend a helping hand to my brethren, if by any means, by this visible proof to the unchangeable faithfulness of the Lord I might strengthen their hands in God; for I remembered what a great blessing my own soul had received through the Lord’s dealings with His servant, A. H. Francke, who, in dependence upon the living God alone, established an immense orphan house, which I had seen many times with my own eyes. I, therefore, judged myself bound to be the servant of the Church of God, in the particular point on which I had obtained mercy: namely, in being able to take God by His word and to rely upon it. All these exercises of my soul, which resulted from the fact that so many believers, with whom I became acquainted, were harassed and distressed in mind, or brought guilt on their consciences, on account of not trusting in the Lord, were used by God to awaken in my heart the desire of setting before the church at large, and before the world, a proof that He has not in the least changed; and this seemed to me best done by the establishing of an orphan house. It needed to be something which could be seen, even by the natural eye. Now if I, a poor man, simply by prayer and faith, obtained, without asking any individual, the means for establishing and carrying on an orphan house, there would be something which, with the Lord’s blessing, might be instrumental in strengthening the faith of the children of God, besides being a testimony to the consciences of the unconverted of the reality of the things of God. This, then, was the primary reason for establishing the orphan house. I certainly did from my heart desire to be used by God to benefit the bodies of poor children bereaved of both parents, and seek, in other respects, with the help of God, to do them good for this life;--I also particularly longed to be used by God in getting the dear orphans trained up in the fear of God;--but still, the first and primary object of the work was (and still is) that God might be magnified by the fact that the orphans under my care are provided with all they need only by prayer and faith, without any one being asked by me or my fellow labourers, whereby it may be seen that God is FAITHFUL STILL, and HEARS PRAYER STILL. The three chief reasons for establishing an orphan house are: 1. That God may be glorified, should He be pleased to furnish me with the means, in its being seen that it is not a vain thing to trust in Him; and that thus the faith of His children may be strengthened. 2. The spiritual welfare of fatherless and motherless children. 3. Their temporal welfare. That to which my mind has been particularly directed is to establish an orphan house in which destitute fatherless and motherless children may be provided with food and raiment, and scriptural education. Concerning this intended orphan house I would say: 1. It is intended to be in connection with the Scriptural Knowledge Institution for Home and Abroad, in so far as it respects the reports, accounts, superintendence, and the principles on which it is conducted, so that, in one sense, it may be considered as a new object of the Institution, yet with this difference, that only those funds shall be applied to the orphan house which are expressly given for it. If, therefore, any believer should prefer to support either those objects which have been hitherto assisted by the funds of this Institution, or the intended orphan house, it need only be mentioned, in order that the money may be applied accordingly. 2. It will only be established if the Lord should provide both the means for it and suitable persons to conduct it. As to the means, I would make the following remarks: The reason for proposing to enlarge the field is not because we have of late particularly abounded in means; for we have been rather straitened. The many gracious answers, however, which the Lord had given us concerning this Institution led brother C----r and me to give ourselves to prayer, asking Him to supply us with the means to carry on the work, as we consider it unscriptural to contract debts. During five days, we prayed several times, both unitedly and separately. After that time, the Lord began to answer our prayers, so that, within a few days, about 50 pounds was given to us. I would further say that the very gracious and tender dealings of God with me, in having supplied, in answer to prayer, for the last five years, my own temporal wants without any certain income, so that money, provisions, and clothes have been sent to me at times when I was greatly straitened, and that not only in small but large quantities; and not merely from individuals living in the same place with me, but at a considerable distance; and that not merely from intimate friends, but from individuals whom I have never seen: all this, I say, has often led me to think, even as long as four years ago, that the Lord had not given me this simple reliance on Him merely for myself, but also for others. Often, when I saw poor neglected children running about the streets at Teignmouth, I said to myself: "May it not be the will of God that I should establish schools for these children, asking Him to give me the means?" However, it remained only a thought in my mind for two or three years. About two years and six months since I was particularly stirred up afresh to do something for destitute children, by seeing so many of them begging in the streets of Bristol, and coming to our door. It was not, then, left undone on account of want of trust in the Lord, but through an abundance of other things calling for all the time and strength of my brother Craik and myself; for the Lord had both given faith, and had also shown by the following instance, in addition to very many others, both what He can and what He will do. One morning, whilst sitting in my room, I thought about the distress of certain brethren, and said thus to myself: "Oh, that it might please the Lord to give me the means to help these poor brethren!" About an hour afterwards I had 60 pounds sent as a present for myself from a brother whom up to this day I have never seen, and who was then, and is still, residing several thousand miles from this. Should not such an experience, together with promises like that one in John 14:13-14, encourage us to ask with all boldness, for ourselves and others, both temporal and spiritual blessings? The Lord, for I cannot but think it was He, again and again brought the thought about these poor children to my mind, till at last it ended in the establishment of "The Scriptural Knowledge Institution, for Home and Abroad"; since the establishment of which, I have had it in a similar way brought to my mind, first about fourteen months ago, and repeatedly since, but especially during these last weeks, to establish an orphan house. My frequent prayer of late has been, that if it be of God, He would let it come to pass; if not, that He would take from me all thoughts about it. The latter has not been the case, but I have been led more and more to think that the matter may be of Him. Now, if so, He can influence His people in any part of the world (for I do not look to Bristol, nor even to England, but to the living God, whose is the gold and the silver), to intrust me and brother C----r, whom the Lord has made willing to help me in this work with the means. Till we have them, we can do nothing in the way of renting a house, furnishing it, etc. Yet, when once as much as is needed for this has been sent us, as also proper persons to engage in the work, we do not think it needful to wait till we have the orphan house endowed, or a number of yearly subscribers for it; but we trust to be enabled by the Lord, who has taught us to ask for our daily bread, to look to Him for the supply of the daily wants of those children whom He may be pleased to put under our care. Any donations will be received at my house. Should any believers have tables, chairs, bedsteads, bedding, earthenware, or any kind of household furniture to spare, for the furnishing of the house; or remnants, or pieces of calico, linen, flannel, cloth, or any materials useful for wearing apparel; or clothes already worn, they will be thankfully received. Respecting the persons who are needed for carrying on the work, a matter of no less importance than the procuring of funds, I would observe that we look for them to God Himself, as well as for the funds; and that all who may be engaged as masters, matrons, and assistants, according to the smallness or largeness of the Institution, must be known to us as true believers; and moreover, as far as we may be able to judge, must likewise be qualified for the work. 3. At present nothing can be said as to the time when the operations are likely to commence; nor whether the Institution will embrace children of both sexes, or be restricted either to boys or girls exclusively; nor of what age they will be received, and how long they may continue in it; for though we have thought about these things, yet we would rather be guided in these particulars by the amount of the means which the Lord may put into our hands, and by the number of the individuals whom He may provide for conducting the Institution. Should the Lord condescend to use us as instruments, a short printed statement will be issued as soon as something more definite can be said. 4. It has appeared well to us to receive only such destitute children as have been bereaved of both parents. 5. The children are intended, if girls, to be brought up for service; if boys, for a trade; and therefore they will be employed, according to their ability and bodily strength, in useful occupations, and thus help to maintain themselves; besides this, they are intended to receive a plain education; but the chief and the special end of the Institution will be to seek, with God’s blessing, to bring them to the knowledge of Jesus Christ by instructing them in the Scriptures. FURTHER ACCOUNT RESPECTING THE ORPHAN HOUSE, ETC. When, of late, the thoughts of establishing an orphan house, in dependence upon the Lord, revived in my mind, during the first two weeks I only prayed that if it were of the Lord He would bring it about; but if not, that He graciously would be pleased to take all thoughts about it out of my mind. My uncertainty about knowing the Lord’s mind did not arise from questioning whether it would be pleasing in His sight that there should be an abode and scriptural education provided for destitute fatherless and motherless children; but whether it were His will that I should be the instrument of setting such an object on foot, as my hands were already more than filled. My comfort, however, was, that, if it were His will, He would provide not merely the means, but also suitable individuals to take care of the children, so that my part of the work would take only such a portion of my time as, considering the importance of the matter, I might give, notwithstanding my many other engagements. The whole of those two weeks I never asked the Lord for money or for persons to engage in the work. On December 5th, however, the subject of my prayer all at once became different. I was reading Psalms 81:1-16, and was particularly struck, more than at any time before, with Psalms 81:10 : "Open thy mouth wide and I will fill it." I thought a few moments about these words, and then was led to apply them to the case of the orphan house. It struck me that I had never asked the Lord for anything concerning it, except to know His will respecting its being established or not; and I then fell on my knees, and opened my mouth wide, asking him for much. I asked in submission to His will, and without fixing a time when He should answer my petition. I prayed that He would give me a house, i.e., either as a loan, or that some one might be led to pay the rent for one, or that one might be given permanently for this object; further, I asked Him for 1000 pounds; and likewise for suitable individuals to take care of the children. Besides this, I have been since led to ask the Lord to put into the hearts of His people to send me articles of furniture for the house, and some clothes for the children. When I was asking the petition I was fully aware what I was doing, i.e., that I was asking for something which I had no natural prospect of obtaining from the brethren whom I know, but which was not too much for the Lord to grant. ======================================================================== CHAPTER 35: 01.30. APPENDIX F ARGUMENTS IN PRAYER . . . ======================================================================== APPENDIX F ARGUMENTS IN PRAYER FOR THE ORPHAN WORK THE arguments which I plead with God are: 1. That I set about the work for the glory of God, i.e., that there might be a visible proof, by God supplying, in answer to prayer only, the necessities of the orphans, that He is the living God, and most willing, even in our day, to answer prayer: and that, therefore, He would be pleased to send supplies. 2. That God is the "Father of the fatherless," and that He, therefore, as their Father, would be pleased to provide. (Psalms 68:5.) 3. That I have received the children in the name of Jesus, and that, therefore, He, in these children, has been received, and is fed, and is clothed; and that, therefore, He would be pleased to consider this. (Mark 9:36-37.) 4. That the faith of many of the children of God has been strengthened by this work hitherto, and that, if God were to withhold the means for the future, those who are weak in faith would be staggered; whilst, by a continuance of means, their faith might still further be strengthened. 5. That many enemies would laugh, were the Lord to withhold supplies, and say, did we not foretell that this enthusiasm would come to nothing? 6. That many of the children of God, who are uninstructed, or in a carnal state, would feel themselves justified to continue their alliance with the world in the work of God, and to go on as heretofore, in their unscriptural proceedings respecting similar institutions, so far as the obtaining of means is concerned, if He were not to help me. 7. That the Lord would remember that I am His child, and that He would graciously pity me, and remember that I cannot provide for these children, and that therefore He would not allow this burden to lie upon me long without sending help. 8. That He would remember likewise my fellow labourers in the work, who trust in Him, but who would be tried were He to withhold supplies. 9. That He would remember that I should have to dismiss the children from under our scriptural instruction to their former companions. 10. That He would show that those were mistaken who said that, at the first, supplies might be expected, while the thing was new, but not afterwards. 11. That I should not know were He to withhold means, what construction I should put upon all the many most remarkable answers to prayer which He has given me heretofore in connection with this work, and which most fully have shown to me that it is of God. ======================================================================== CHAPTER 36: 01.31. APPENDIX G THE PURCHASE OF A SITE, ETC. ======================================================================== APPENDIX G THE PURCHASE OF A SITE, ETC. MR. BENJAMIN PERRY gives an account of the circumstances under which the land was purchased, prior to the erection of the orphan houses on Ashley Down, as he heard it from Mr. Muller’s own mouth, showing how directly the Lord worked on the mind of the owner. Mr. Muller had been making inquiries respecting the purchase of land much nearer Bristol, the prices asked being not less than 1000 pounds per acre, when he heard that the land upon which the Orphan Houses Nos. 1 and 2 stand was for sale, the price being 200 pounds per acre. He therefore called at the house of the owner, and was informed that he was not at home, but that he could be seen at his place of business in the city. Mr. Muller went there, and was informed that he had left a few minutes before, and that he would find him at home. Most men would have gone off to the owner’s house at once; but Mr. Muller stopped and reflected, "Peradventure the Lord, having allowed me to miss the owner twice in so short a time, has a purpose that I should not see him to-day; and lest I should be going before the Lord in the matter, I will wait till the morning." And accordingly he waited and went the next morning, when he found the owner at home; and on being ushered into his sitting-room, he said: "Ah, Mr. Muller, I know what you have come to see me about. You want to buy my land on Ashley Down. I had a dream last night, and I saw you come in to purchase the land, for which I have been asking 200 pounds per acre; but the Lord told me not to charge you more than 120 pounds per acre, and therefore if you are willing to buy at that price the matter is settled." And within ten minutes the contract was signed. "Thus," Mr. Muller pointed out, "by being careful to follow the Lord, instead of going before His leading, I was permitted to purchase the land for 80 pounds per acre less than I should have paid if I had gone to the owner the evening before." ======================================================================== CHAPTER 37: 01.32. APPENDIX H GOD'S FAITHFULNESS IN PROVIDING ======================================================================== APPENDIX H GOD’S FAITHFULNESS IN PROVIDING MR. PERRY writes: At one meeting at Huntly, by special request Mr. Muller gave illustrations of God’s faithfulness in answer to prayer, connected with the orphan work, of which the following are examples: a. He stated that at various times, not only at the beginning of the work, but also in later years, God had seen fit to try his faith to the utmost, but only to prove to him the more definitely that He would never be other than his faithful covenant-keeping God. In illustration he referred to a time when, the children having had their last meal for the day, there was nothing left in money or kind for their breakfast the following morning. Mr. Muller went home, but nothing came in, and he retired for the night, committing the need to God to provide. Early the next morning he went for a walk, and while praying for the needed help he took a turn into a road which he was quite unconscious of, and after walking a short distance a friend met him, and said how glad he was to meet him, and asked him to accept 5 pounds for the orphans. He thanked him, and without saying a word to the donor about the time of need, he went at once to the orphan houses, praising God for this direct answer to prayer. b. On another occasion, when there were no funds in hand to provide breakfast for the orphans, a gentleman called before the time for breakfast and left a donation that supplied all their present needs. When that year’s report was issued, this proof of God’s faithfulness in sending help just when needed was recorded, and a short time after the donor called and made himself known, saying that as his donation had been given at such a special time of need he felt he must state the circumstances under which he had given the money, which were as follows: He had occasion to go to his office in Bristol early that morning before breakfast, and on the way the thought occurred to him: "I will go to Mr. Muller’s orphan house and give them a donation," and accordingly turned and walked about a quarter of a mile toward the orphanage, when he stopped, saying to himself, "How foolish of me to be neglecting the business I came out to attend to! I can give money to the orphans another time," and he turned round and walked back towards his office, but soon felt that he must return. He said to himself: "The orphans may be needing the money now. I may be leaving them in want when God had sent me to help them;" and so strong was this impression that he again turned round and walked back till he reached the orphanages, and thus handed in the money which provided them with breakfast. Mr. Mullets comment on this was: "Just like my gracious heavenly Father!" and then he urged his hearers to trust and prove what a faithful covenant-keeping God He is to those who put their trust in Him. ======================================================================== CHAPTER 38: 01.33. APPENDIX K . . . RECOLLECTIONS OF MR. MULLER ======================================================================== APPENDIX K FURTHER RECOLLECTIONS OF MR. MULLER MR. PERRY furnishes also the following reminiscences: As George Muller was engaged in free, homely conversation with his friends on a Sunday afternoon within about three weeks of his departure to be with the Lord, he referred to two visits he had made during the previous week to two old and beloved friends. He had fully appreciated that, though they were about ten years younger than himself, his power to walk, and specially his power to continue his service for his Lord, was far greater than theirs. So that he playfully said, with a bright smile: "I came away from both these beloved brethren feeling that I was quite young by comparison as to strength, though so much older," and then at once followed an ascription of praise to God for His goodness to him: "Oh, how very kind and good my heavenly Father has been to me! I have no aches or pains, no rheumatism, and now in my ninety-third year I can do a day’s work at the orphan houses with as much ease and comfort to myself as ever." One sentence aptly sets forth a striking feature in his Christian character, viz.: George Muller, nothing. In himself worse than nothing. The Lord Jesus, everything. By grace, in Christ, the son of the King. And as such he lived; for all those who knew and loved this beloved and honoured servant of Christ best would testify that his habitual attitude towards the Lord was to treat Him as an ever-present, almighty, loving Friend, whose love was far greater to him than he could ever return, and who delighted in having his entire confidence about everything, and was not only ready at hand to listen to his prayers and praises about great and important matters, but nothing was too small to speak to Him about. So real was this that it was almost impossible to be enjoying the privilege of private, confidential intercourse with him without being conscious that at least to him the Lord was really present, One to whom he turned for counsel, in prayer, or in praise, as freely as most men would speak to a third person present; and again and again most marked answers to prayer have been received in response to petitions thus unitedly presented to the Lord altogether apart from his own special work. ======================================================================== CHAPTER 39: 01.34. APPENDIX L CHURCH FELLOWSHIP, BAPTISM, ETC. ======================================================================== APPENDIX L CHURCH FELLOWSHIP, BAPTISM, ETC. WHEN brother Craik and I began to labour in Bristol, and consequently some believers united with us in fellowship, assembling together at Bethesda, we began meeting together on the basis of the written Word only, without having any church rules whatever. From the commencement it was understood that, as the Lord should help us, we would try everything by the word of God, and introduce and hold fast that only which could be proved by Scripture. When we came to this determination on Aug. 13, 1832, it was indeed in weakness, but it was in uprightness of heart.--On account of this it was that, as we ourselves were not fully settled as to whether those only who had been baptized after they had believed, or whether all who believed in the Lord Jesus, irrespective of baptism, should be received into fellowship, nothing was determined about this point. We felt free to break bread and be in communion with those who were not baptized, and therefore could with a good conscience labour at Gideon, where the greater part of the saints, at least at first, were unbaptized; but, at the same time, we had a secret wish that none but believers who were baptized might be united with us at Bethesda. Our reason for this was that we had witnessed in Devonshire much painful disunion, resulting as we thought, from baptized and unbaptized believers being in fellowship. Without, then, making it a rule, that Bethesda Church was to be one of close communion, we nevertheless took care that those who applied for fellowship should be instructed about baptism. For many months there occurred no difficulty as none applied for communion but such as had either been already baptized, or wished to be, or who became convinced of the scriptural character of believers’ baptism, after we had conversed with them; afterwards, however, three sisters applied for fellowship, none of whom had been baptized; nor were their views altered after we had conversed with them. As, nevertheless, brother Craik and I considered them true believers, and we ourselves were not fully convinced what was the mind of the Lord in such a case, we thought it right that these sisters should be received; yet so that it might be unanimously, as all our church acts then were done; but we knew by that time that there were several in fellowship with us who could not conscientiously receive unbaptized believers. We mentioned, therefore, the names of the three sisters to the church, stating that they did not see believers’ baptism to be scriptural, and that, if any brother saw, on that account, a reason why they should not be received, he should let us know. The result was that several objected, and two or three meetings were held, at which we heard the objections of the brethren, and sought for ourselves to obtain acquaintance with the mind of God on the point. Whilst several days thus passed away before the matter was decided, one of those three sisters came and thanked us that we had not received her, before being baptized, for she now saw that it was only shame and the fear of man which had kept her back, and that the Lord had now made her willing to be baptized. By this circumstance those brethren who considered it scriptural that all ought to be baptized before being received into fellowship, were confirmed in their views; and as to brother Craik and me, it made us, at least, still more question whether those brethren might not be right; and we felt, therefore, that in such a state of mind we could not oppose them. The one sister, therefore, who wished to be baptized was received into fellowship, but the two others not. Our consciences were the less affected by this because all, though not baptized, might take the Lord’s supper with us at Bethesda, though not be received into full fellowship; and because at Gideon, where there were baptized and unbaptized believers, they might even be received into full fellowship; for we had not then clearly seen that there is no scriptural distinction between being in fellowship with individuals and breaking bread with them. Thus matters stood for many months, i.e., believers were received to the breaking of bread even at Bethesda, though not baptized, but they were not received to all the privileges of fellowship.--In August of 1836 I had a conversation with brother K. C. on, the subject of receiving the unbaptized into communion, a subject about which, for years, my mind had been more or less exercised. This brother put the matter thus before me: either unbaptized believers come under the class of persons who walk disorderly, and, in that case, we ought to withdraw from them (2 Thessalonians 3:6); or they do not walk disorderly. If a believer be walking disorderly, we are not merely to withdraw from him at the Lord’s table, but our behaviour towards him ought to be decidedly different from what it would be were he not walking disorderly, on all occasions when we may have intercourse with him, or come in any way into contact with him. Now this is evidently not the case in the conduct of baptized believers towards their unbaptized fellow believers. The Spirit does not suffer it to be so, but He witnesses that their not having been baptized does not necessarily imply that they are walking disorderly; and hence there may be the most precious communion between baptized and unbaptized believers. The Spirit does not suffer us to refuse fellowship with them in prayer, in reading or searching the Scriptures, in social and intimate intercourse, and in the Lord’s work; and yet this ought to be the case, were they walking disorderly.--This passage, 2 Thessalonians 3:6, to which brother E. C. referred, was the means of showing me the mind of the Lord on the subject, which is, that we ought to receive all whom Christ has received (Romans 15:7), irrespective of the measure of grace or knowledge which they have attained unto.--Some time after this conversation, in May, 1837, an opportunity occurred, when we (for brother Craik had seen the same truth) were called upon to put into practice the light which the Lord had been pleased to give us. A sister, who neither had been baptized, nor considered herself under any obligation to be baptized, applied for fellowship. We conversed with her on this as on other subjects and proposed her for fellowship, though our conversation had not convinced her that she ought to be baptized. This led the church again to the consideration of the point. We gave our reasons, from Scripture, for considering it right to receive this unbaptized sister to all the privileges of the children of God; but a considerable number, one-third perhaps, expressed conscientious difficulty in receiving her. The example of the Apostles, in baptizing the first believers upon a profession of faith, was especially urged, which indeed would be an unsurmountable difficulty had not the truth been mingled with error for so long a time, so that it does not prove wilful disobedience if any one in our day should refuse to be baptized after believing. The Lord, however, gave us much help in pointing out the truth to the brethren, so that the number of those who considered that only baptized believers should be in communion decreased almost daily. At last, only fourteen brethren and sisters out of above 180 thought it right, this August 28, 1837, to separate from us, after we had had much intercourse with them. [I am glad to be able to add that, even of these fourteen, the greater part afterwards saw their error, and came back again to us, and that the receiving of all who love our Lord Jesus into full communion, irrespective of baptism, has never been the source of disunion among us, though more than fifty-seven years have passed away since.] ======================================================================== CHAPTER 40: 01.35. APPENDIX M CHURCH CONDUCT ======================================================================== APPENDIX M CHURCH CONDUCT I.--QUESTIONS RESPECTING THE ELDERSHIP. (1) How does it appear to be the mind of God that, in every church, there should be recognized Elders? Ans. From the following passages compared together: Matthew 24:45; Luke 12:42. From these passages we learn that some are set by the Lord Himself in the office of rulers and teachers, and that this office (in spite of the fallen state of the church) should be in being, even down to the close of the present dispensation. Accordingly, we find from Acts 14:23; Acts 20:17; Titus 1:5; and 1 Peter 5:1, that soon after the saints had been converted, and had associated together in a church character, Elders were appointed to take the rule over them and to fulfil the office of under-shepherds. This must not be understood as implying that, when believers are associated in church fellowship, they ought to elect Elders according to their own will, whether the Lord may have qualified persons or not; but rather that such should wait upon God, that He Himself would be pleased to raise up such as may be qualified for teaching and ruling in His church. (2) How do such come into office? Ans. By the appointment of the Holy Ghost, Acts 20:28. (3) How may this appointment be made known to the individuals called to the office, and to those amongst whom they may be called to labour? Ans. By the secret call of the Spirit, 1 Timothy 3:1, confirmed by the possession of the requisite qualifications, 1 Timothy 3:2-7; Titus 1:6-9, and by the Lord’s blessing resting upon their labours, 1 Corinthians 9:2. In 1 Corinthians 9:2, Paul condescends to the weakness of some, who were in danger of being led away by those factious persons who questioned his authority. As an Apostle--appointed by the express word of the Lord--he needed not such outward confirmation. But if he used his success as an argument in confirmation of his call, how much more may ordinary servants of the Lord Jesus employ such an argument, seeing that the way in which they are called for the work is such as to require some outward confirmation! (4) Is it incumbent upon the saints to acknowledge such and to submit to them in the Lord? Ans. Yes. See 1 Corinthians 16:15-16; 1 Thessalonians 5:12-13; Hebrews 13:7; Hebrews 13:17; and 1 Timothy 5:17. In these passages obedience to pastoral authority is clearly enjoined. II.--Ought matters of discipline to be finally settled by the Elders in private, or in the presence of the church, and as the act of the whole body? Ans. (1) Such matters are to be finally settled in the presence of the church. This appears from Matthew 18:17; 1 Corinthians 5:4-5; 2 Corinthians 2:6-8; 1 Timothy 5:20. (2) Such matters are to be finally settled as the act of the whole body, Matthew 18:17-18. In this passage the act of exclusion is spoken of as the act of the whole body. 1 Corinthians 5:4-5; 1 Corinthians 5:12-13. In this passage Paul gives the direction, respecting the exercise of discipline, in such a way to render the whole body responsible: 1 Corinthians 5:7, "Purge out the old leaven that ye may be a new lump"; and 1 Corinthians 5:13, "Therefore put away from among yourselves that wicked person." From 2 Corinthians 2:6-8 we learn that the act of exclusion was not the act of the Elders only, but of the church: "Sufficient to such a man is this punishment [rather, public censure] which was inflicted of many." From 2 Corinthians 2:8 we learn that the act of restoration was to be a public act of the brethren: "Wherefore I beseech you that ye would confirm [rather, ratify by a public act] your love towards him." As to the reception of brethren into fellowship, this is an act of simple obedience to the Lord, both on the part of the elders and the whole church. We are bound and privileged to receive all those who make a credible profession of faith in Christ, according to that Scripture, "Receive ye one another, as Christ also received us, to the glory of God." (Romans 15:7.) III.--When should church acts (such as acts of reception, restoration, exclusion, etc.) be attended to? Ans. It cannot be expressly proved from Scripture whether such acts were attended to at the meeting for the breaking of bread, or at any other meeting; therefore this is a point on which, if different churches differ, mutual forbearance ought to be exercised. The way in which such matters have hitherto been managed amongst us has been by the church coming together on a week-evening. Before we came to Bristol we had been accustomed to this mode, and, finding nothing in Scripture against it, we continued the practice. But, after prayer and more careful consideration of this point, it has appeared well to us that such acts should be attended to on the Lord’s days, when the saints meet together for the breaking of bread. We have been induced to make this alteration by the following reasons: (1) This latter mode prevents matters from being delayed. There not being a sufficiency of matter for a meeting on purpose every week, it has sometimes happened that what would better have been stated to the church at once has been kept back from the body for some weeks. Now, it is important that what concerns the whole church should be made known as soon as possible to those who are in fellowship, that they may act accordingly. Delay, moreover, seems inconsistent with the pilgrim-character of the people of God. (2) More believers can be present on the Lord’s days than can attend on week-evenings. The importance of this reason will appear from considering how everything which concerns the church should be known to as many as possible. For how can the saints pray for those who may have to be excluded,--how can they sympathize in cases of peculiar trial,--and how can they rejoice and give thanks on account of those who may be received or restored, unless they are made acquainted with the facts connected with such cases? (3) A testimony is thus given that all who break bread are church members. By attending to church acts in the meeting for breaking of bread, we show that we make no difference between receiving into fellowship at the Lord’s Supper, and into church membership, but that the individual who is admitted to the Lord’s table is therewith also received to all the privileges, trials, and responsibilities of church membership. (4) There is a peculiar propriety in acts of reception, restoration, and exclusion being attended to when the saints meet together for the breaking of bread, as, in that ordinance especially, we show forth our fellowship with each other. Objections answered. (1) This alteration has the appearance of changeableness. Reply. Such an objection would apply to any case in which increased light led to any improvement, and is, therefore, not to be regarded. It would be an evil thing if there were any change respecting the foundation truths of the Gospel; but the point in question is only a matter of church order. (2) More time may thus be required than it would be well to give to such a purpose on the Lord’s day. Reply. As, according to this plan, church business will be attended to every Lord’s day, it is more than probable that the meetings will be thereby prolonged for a few minutes only; but, should circumstance require it, a special meeting may still be appointed during the week, for all who break bread with us. This, however, would only be needful, provided the matters to be brought before the brethren were to require more time than could be given to them at the breaking of bread.* * The practice, later on, gave place to a week-night meeting, on Tuesday, for transaction of such "church acts."--A. T. P. N.B. (1) Should any persons be present who do not break bread with us, they may be requested to withdraw whenever such points require to be stated as it would not be well to speak of in the presence of unbelievers. (2) As there are two places in which the saints meet for the breaking of bread, the matters connected with church acts must be brought out at each place. IV.--QUESTIONS RELATIVE TO THE LORD’S SUPPER. (1) How frequently ought the breaking of bread to be attended to? Ans. Although we have no express command respecting the frequency of its observance, yet the example of the apostles and of the first disciples would lead us to observe this ordinance every Lord’s day. (Acts 20:7.) (2) What ought to be the character of the meeting at which the saints are assembled for the breaking of bread? Ans. As in this ordinance we show forth our common participation in all the benefits of our Lord’s death, and our union to Him and to each other (1 Corinthians 10:16-17), opportunity ought to be given for the exercise of the gifts of teaching or exhortation, and communion in prayer and praise. (Romans 12:4-8; Ephesians 4:11-16.) The manifestation of our common participation in each other’s gifts cannot be fully given at such meetings, if the whole meeting is, necessarily, conducted by one individual. This mode of meeting does not, however, take off from those who have the gifts of teaching or exhortation the responsibility of edifying the church as opportunity may be offered. (3) Is it desirable that the bread should be broken at the Lord’s Supper by one of the elders, or should each individual of the body break it for himself? Ans. Neither way can be so decidedly proved from Scripture that we are warranted in objecting to the other as positively unscriptural, yet-- (1) The letter of Scripture seems rather in favour of its being done by each brother and sister (1 Corinthians 10:16-17): "The bread which we break." (2) Its being done by each of the disciples is more fitted to express that we all, by our sins, have broken the body of our Lord. (3) By attending to the ordinance in this way, we manifest our freedom from the common error that the Lord’s Supper must be administered by some particular individual, possessed of what is called a ministerial character, instead of being an act of social worship and obedience. ======================================================================== CHAPTER 41: 01.36. APPENDIX N WISE SAYINGS OF GEORGE MULLER ======================================================================== APPENDIX N THE WISE SAYINGS OF GEORGE MULLER FEW who have not carefully read the Narrative of Mr. Muller and the subsequent Reports issued year by year, have any idea of the large amount of wisdom which there finds expression. We give here a few examples of the sagacious and spiritual counsels and utterances with which these pages abound. THE BODY. CARE OF THE BODY. I find it a difficult thing, whilst caring for the body, not to neglect the soul. It seems to me much easier to go on altogether regardless of the body, in the service of the Lord, than to take care of the body, in the time of sickness, and not to neglect the soul, especially in an affliction like my present one, when the head allows but little reading or thinking.--What a blessed prospect to be delivered from this wretched evil nature! HABITS OF SLEEP. My own experience has been, almost invariably, that if I have not the needful sleep, my spiritual enjoyment and strength is greatly affected by it. I judge it of great moment that the believer, in travelling, should seek as much as possible to refrain from travelling by night, or from travelling in such a way as that he is deprived of the needful night’s rest; for if he does not, he will be unable with renewed bodily and mental strength to give himself to prayer and meditation, and the reading of the Holy Scriptures, and he will surely feel the pernicious effects of this all the day long. There may occur cases when travelling by night cannot be avoided; but, if it can, though we should seem to lose time by it, and though it should cost more money, I would most affectionately and solemnly recommend the refraining from night-travelling; for, in addition to our drawing beyond measure upon our bodily strength, we must be losers spiritually. The next thing I would advise with reference to travelling is, with all one’s might to seek morning by morning, before setting out, to take time for meditation and prayer, and reading the word of God; for although we are always exposed to temptation, yet we are so especially in travelling. Travelling is one of the devil’s especial opportunities for tempting us. Think of that, dear fellow believers. Seek always to ascertain carefully the mind of God, before you begin anything; but do so in particular before you go on a journey, so that you may be quite sure that it is the will of God that you should undertake that journey, lest you should needlessly expose yourself to one of the special opportunities of the devil to ensnare you. So far from envying those who have a carriage and horses at their command, or an abundance of means, so that they are not hindered from travelling for want of means, let us who are not thus situated rather thank God that in this particular we are not exposed to the temptation of needing to be less careful in ascertaining the will of God before we set out on a journey. CHILDREN. CONVERSION OF CHILDREN. As far as my experience goes, it appears to me that believers generally have expected far too little of present fruit upon their labours among children. There has been a hoping that the Lord some day or other would own the instruction which they give to children, and would answer at some time or other, though after many years only, the prayers which they offer up on their behalf. Now, while such passages as Proverbs 22:6, Ecclesiastes 11:1, Galatians 6:9, 1 Corinthians 15:58, give unto us assurance not merely respecting everything which we do for the Lord, in general, but also respecting bringing up children in the fear of the Lord, in particular, that our labour is not in vain in the Lord; yet we have to guard against abusing such passages, by thinking it a matter of little moment whether we see present fruit or not; but, on the contrary, we should give the Lord no rest till we see present fruit, and therefore, in persevering, yet submissive, prayer, we should make known our requests unto God. I add, as an encouragement to believers who labour among children, that during the last two years seventeen other young persons or children, from the age of eleven and a half to seventeen, have been received into fellowship among us, and that I am looking out now for many more to be converted, and that not merely of the orphans, but of the Sunday-school and day-school children. NEGLECT OF CHILDREN. The power for good or evil that resides in a little child is great beyond all human calculation. A child rightly trained may be a world-wide blessing, with an influence reaching onward to eternal years. But a neglected or misdirected directed child may live to blight and blast mankind, and leave influences of evil which shall roll on in increasing volume till they plunge into the gulf of eternal perdition. "A remarkable instance was related by Dr. Harris, of New York, at a recent meeting of the State Charities Aid Association. In a small village in a county on the upper Hudson, some seventy years ago, a young girl named ’Margaret’ was sent adrift on the casual charity of the inhabitants. She became the mother of a long race of criminals and paupers, and her progeny has cursed the county ever since. The county records show two hundred of her descendants who have been criminals. In one single generation of her unhappy line there were twenty children; of these, three died in infancy, and seventeen survived to maturity. Of the seventeen, nine served in the State prison for high crimes an aggregate term of fifty years, while the others were frequent inmates of jails and penitentiaries and almshouses. Of the nine hundred descendants, through six generations, from this unhappy girl who was left on the village streets and abandoned in her childhood, a great number have been idiots, imbeciles, drunkards, lunatics, paupers, and prostitutes: but two hundred of the more vigorous are on record as criminals. This neglected little child has thus cost the county authorities, in the effects she has transmitted, hundreds of thousands of dollars, in the expense and care of criminals and paupers, besides the untold damage she has inflicted on property and public morals." TRAINING OF CHILDREN. Seek to cherish in your children early the habit of being interested about the work of God, and about cases of need and distress, and use them too at suitable times, and under suitable circumstances, as your almoners, and you will reap fruit from doing so. CHRISTIAN LIFE. BEGINNING OF LIFE, ETC. God alone can give spiritual life at the first, and keep it up in the soul afterwards. CROSS-BEARING. The Christian, like the bee, might suck honey out of every flower. I saw upon a snuffer-stand in bas-relief, "A heart, a cross under it, and roses under both." The meaning was obviously this, that the heart which bears the cross for a time meets with roses afterwards. KEEPING PROMISES. It has been often mentioned to me, in various places, that brethren in business do not sufficiently attend to the keeping of promises, and I cannot therefore but entreat all who love our Lord Jesus, and who are engaged in a trade or business, to seek for His sake not to make any promises, except they have every reason to believe they shall be able to fulfil them, and therefore carefully to weigh all the circumstances, before making any engagement, lest they should fail in its accomplishment. It is even in these little ordinary affairs of life that we may either bring much honour or dishonour to the Lord; and these are the things which every unbeliever can take notice of. Why should it be so often said, and sometimes with a measure of ground, or even much ground: "Believers are bad servants, bad tradesmen, bad masters"? Surely it ought not to be true that we, who have power with God to obtain by prayer and faith all needful grace, wisdom, and skill, should be bad servants, bad tradesmen, bad masters. THE LOT AND THE LOTTERY. It is altogether wrong that I, a child of God, should have anything to do with so worldly a system as that of the lottery. But it was also unscriptural to go to the lot at all for the sake of ascertaining the Lord’s mind, and this I ground on the following reasons. We have neither a commandment of God for it, nor the example of our Lord, nor that of the apostles, after the Holy Spirit had been given on the day of Pentecost. 1. We have many exhortations in the word of God to seek to know His mind by prayer and searching the Holy Scriptures, but no passage which exhorts us to use the lot. 2. The example of the apostles (Acts 1:) in using the lot, in the choice of an apostle in the room of Judas Iscariot, is the only passage which can be brought in favour of the lot from the New Testament (and to the Old we have not to go, under this dispensation, for the sake of ascertaining how we ought to live as disciples of Christ). Now concerning this circumstance we have to remember that the Spirit was not yet given (John 7:39; John 14:16-17; John 16:7; John 16:13), by whose teaching especially it is that we may know the mind of the Lord; and hence we find that, after the day of Pentecost, the lot was no more used, but the apostles gave themselves to prayer and fasting to ascertain how they ought to act. NEW TASTES. What a difference grace makes! There were few people, perhaps, more passionately fond of travelling, and seeing fresh places, and new scenes, than myself; but now, since, by the grace of God, I have seen beauty in the Lord Jesus, I have lost my taste for these things.... What a different thing, also, to travel in the service of the Lord Jesus, from what it is to travel in the service of the flesh! OBEDIENCE. Every instance of obedience, from right motives, strengthens us spiritually, whilst every act of disobedience weakens us spiritually. SEPARATION UNTO GOD. May the Lord grant that the eyes of many of His children may be opened, so that they may seek, in all spiritual things, to be separated from unbelievers (2 Corinthians 6:14-18), and to do God’s work according to God’s mind! SERVICE TO ONE’S GENERATION. My business is, with all my might to serve my own generation; in doing so I shall best serve the next generation, should the Lord Jesus tarry.... The longer I live, the more I am enabled to realize that I have but one life to live on earth, and that this one life is but a brief life, for sowing, in comparison with eternity, for reaping. SURETY FOR DEBT. How precious it is, even for this life, to act according to the word of God! This perfect revelation of His mind gives us directions for everything, even the most minute affairs of this life. It commands us, "Be thou not one of them that strike hands, or of them that are sureties for debts." (Proverbs 22:26.) The way in which Satan ensnares persons, to bring them into the net, and to bring trouble upon them by becoming sureties, is, that he seeks to represent the matter as if there were no danger connected with that particular case, and that one might be sure one should never be called upon to pay the money; but the Lord, the faithful Friend, tells us in His own word that the only way in such a matter "to be sure" is "to hate suretyship." (Proverbs 11:15.) The following points seem to me of solemn moment for consideration, if I were called upon to become surety for another: 1. What obliges the person, who wishes me to become surety for him, to need a surety? Is it really a good cause in which I am called upon to become surety? I do not remember ever to have met with a case in which in a plain, and godly, and in all respects scriptural matter such a thing occurred. There was generally some sin or other connected with it. 2. If I become surety, notwithstanding what the Lord has said to me in His word, am I in such a position that no one will be injured by my being called upon to fulfil the engagements of the person for whom I am going to be surety? In most instances this alone ought to keep one from it. 3. If still I become surety, the amount of money for which I become responsible must be so in my power that I am able to produce it whenever it is called for, in order that the name of the Lord may not be dishonoured. 4. But if there be the possibility of having to fulfil the engagements of the person in whose stead I have to stand, is it the will of the Lord that I should spend my means in that way? Is it not rather His will that my means should be spent in another way? 5. How can I get over the plain word of the Lord, which is to the contrary, even if the first four points could be satisfactorily settled? CHURCH LIFE. ASSEMBLY OF BELIEVERS. It has been my own happy lot, during the last thirty-seven years, to become acquainted with hundreds of individuals, who were not inferior to apostolic Christians. That the disciples of Jesus should meet together on the first day of the week for the breaking of bread, and that that should be their principal meeting, and that those, whether one or several, who are truly gifted by the Holy Spirit for service, be it for exhortation, or teaching, or rule, etc., are responsible to the Lord for the exercise of their gifts--these are to me no matters of uncertainty, but points on which my soul, by grace, is established, through the revealed will of God. FORMALISM. I have often remarked the injurious effects of doing things because others did them, or because it was the custom, or because they were persuaded into acts of outward self-denial, or giving up things whilst the heart did not go along with it, and whilst the outward act WAS NOT the result of the inward powerful working of the Holy Ghost, and the happy entering into our fellowship with the Father and with the Son. Everything that is a mere form, a mere habit and custom in divine things, is to be dreaded exceedingly: life, power, reality, this is what we have to aim after. Things should not result from without, but from within. The sort of clothes I wear, the kind of house I live in, the quality of the furniture I use, all such like things should not result from other persons’ doing so and so, or because it is customary among those brethren with whom I associate to live in such and such a simple, inexpensive self-denying way; but whatever be done in these things, in the way of giving up, or self-denial, or deadness to the world, should result from the joy we have in God, from the knowledge of our being the children of God, from the entering into the preciousness of our future inheritance, etc. Far better that for the time being we stand still, and do not take the steps which we see others take, than that it is merely the force of example that leads us to do a thing, and afterwards it be regretted. Not that I mean in the least by this to imply we should continue to live in luxury, self-indulgence, and the like, whilst others are in great need; but we should begin the thing in a right way, i.e., aim after the right state of heart; begin inwardly instead of outwardly. If otherwise, it will not last. We shall look back, or even get into a worse state than we were before. But oh, how different if joy in God leads us to any little act of self-denial! How gladly do we do it then! How great an honour then do we esteem it to be! How much does the heart then long to be able to do more for Him who has done so much for us! We are far then from looking down in proud self-complacency upon those who do not go as far as we do, but rather pray to the Lord that He would be pleased to help our dear brethren and sisters forward who may seem to us weak in any particular point; and we also are conscious to ourselves that if we have a little more light or strength with reference to one point, other brethren may have more light or grace in other respects. HELPING ONE ANOTHER. As to the importance of the children of God’s opening their hearts to each other, especially when they are getting into a cold state, or are under the power of a certain sin, or are in especial difficulty; I know from my own experience how often the snare of the devil has been broken when under the power of sin; how often the heart has been comforted when nigh to be overwhelmed; how often advice, under great perplexity, has been obtained,--by opening my heart to a brother in whom I had confidence. We are children of the same family, and ought therefore to be helpers one of another. INQUIRY MEETINGS. 1. Many persons, on account of timidity, would prefer coming at an appointed time to the vestry to converse with us, to calling on us in our own house. 2. The very fact of appointing a time for seeing people, to converse with them in private concerning the things of eternity, has brought some who, humanly speaking, never would have called on us under other circumstances; yea, it has brought even those who, though they thought they were concerned about the things of God, yet were completely ignorant; and thus we have had an opportunity of speaking to them. 3. These meetings have also been a great encouragement to ourselves in the work; for often, when we thought that such and such expositions of the Word had done no good at all, it was, through these meetings, found to be the reverse; and likewise, when our hands were hanging down, we have been afresh encouraged to go forward in the work of the Lord, and to continue sowing the seed in hope, by seeing at these meetings fresh cases, in which the Lord had condescended to use us as instruments, particularly as in this way instances have sometimes occurred in which individuals have spoken to us about the benefit which they derived from our ministry, not only a few months before, but even as long as two, three, and four years before. For the above reasons I would particularly recommend to other servants of Christ, especially to those who live in large towns, if they have not already introduced a similar plan, to consider whether it may not be well for them also to set apart such times for seeing inquirers. Those meetings, however, require much prayer, to be enabled to speak aright, to all those who come, according to their different need; and one is led continually to feel that one is not sufficient of one’s self for these things, but that our sufficiency can be alone of God. These meetings also have been by far the most wearing-out part of all our work, though at the same time the most refreshing. PASTORAL VISITATION. An unvisited church will sooner or later become an unhealthy church. PEW-RENTS. 1. Pew-rents are, according to James 2:1-6, against the mind of the Lord, as, in general, the poor brother cannot have so good a seat as the rich. 2. A brother may gladly do something towards my support if left to his own time; but when the quarter is up, he has perhaps other expenses, and I do not know whether he pays his money grudgingly, and of necessity, or cheerfully; but God loveth a cheerful giver. I knew it to be a fact that sometimes it had not been convenient to individuals to pay the money, when it had been asked for by the brethren who collected it. 3. Though the Lord had been pleased to give me grace to be faithful, so that I had been enabled not to keep back the truth, when He had shown it to me; still I felt that the pew-rents were a snare to the servant of Christ. It was a temptation to me, at least for a few minutes, at the time when the Lord had stirred me up to pray and search the Word respecting the ordinance of baptism, because 30 pounds of my salary was at stake if I should be baptized. STATE CHURCHES. All establishments, even because they are establishment, i.e., the world and the church mixed up together, not only contain in them the principles which necessarily must lead to departure from the word of God; but also, as long as they remain establishments, entirely preclude the acting throughout according to the Holy Scriptures. FAITH. ANXIETY. Where Faith begins, anxiety ends; Where anxiety begins, Faith ends. Ponder these words of the Lord Jesus, "Only believe." As long as we are able to trust in God, holding fast in heart, that he is able and willing to help those who rest on the Lord Jesus for salvation, in all matters which are for His glory and their good, the heart remains calm and peaceful. It is only when we practically let go faith in His power or His love, that we lose our peace and become troubled. This very day I am in great trial in connection with the work in which I am engaged; yet my soul was calmed and quieted by the remembrance of God’s power and love; and I said to myself this morning: "As David encouraged himself in Jehovah his God, when he returned to Ziklag, so will I encourage myself in God;" and the result was peace of soul.... It is the very time for faith to work, when sight ceases. The greater the difficulties, the easier for faith. As long as there remain certain natural prospects, faith does not get on even as easily (if I may say so), as when all natural prospects fail. DEPENDENCE ON GOD. Observe two things! We acted for God in delaying the public meetings and the publishing of the Report; but God’s way leads always into trial, so far as sight and sense are concerned. Nature always will be tried in God’s ways. The Lord was saying by this poverty, "I will now see whether you truly lean upon me, and whether you truly look to me." Of all the seasons that I had ever passed through since I had been living in this way, up to that time, I never knew any period in which my faith was tried so sharply, as during the four months from Dec. 12, 1841, to April 12, 1842. But observe further: We might even now have altered our minds with respect to the public meetings and publishing the Report; for no one knew our determination, at this time, concerning the point. Nay, on the contrary, we knew with what delight very many children of God were looking forward to receive further accounts. But the Lord kept us steadfast to the conclusion, at which we had arrived under His guidance. GIFT AND GRACE OF FAITH. It pleased the Lord, I think, to give me in some cases something like the gift (not grace) of faith, so that unconditionally I could ask and look for an answer. The difference between the gift and the grace of faith seems to me this. According to the gift of faith I am able to do a thing, or believe that a thing will come to pass, the not doing of which, or the not believing of which would not be sin; according to the grace of faith I am able to do a thing, or believe that a thing will come to pass, respecting which I have the word of God as the ground to rest upon, and, therefore, the not doing it, or the not believing it would be sin. For instance, the gift of faith would be needed, to believe that a sick person should be restored again, though there is no human probability: for there is no promise to that effect; the grace of faith is needed to believe that the Lord will give me the necessaries of life, if I first seek the kingdom of God and His righteousness: for there is a promise to that effect. (Matthew 6:33.) SELF-WILL. The natural mind is ever prone to reason, when we ought to believe; to be at work, when we ought to be quiet; to go our own way, when we ought steadily to walk on in God’s ways, however trying to nature. TRIALS OF FAITH. The Lord gives faith, for the very purpose of trying it for the glory of His own name, and for the good of him who has it; and, by the very trial of our faith, we not only obtain blessing to our own souls, by becoming the better acquainted with God, if we hold fast our confidence in Him, but our faith is also, by the exercise, strengthened: and so it comes, that, if we walk with God in any measure of uprightness of heart, the trials of faith will be greater and greater. It is for the church’s benefit that we are put in these straits; and if, therefore, in the hour of need, we were to take goods on credit, the first and primary object of the work would be completely frustrated, and no heart would be further strengthened to trust in God, nor would there be any longer that manifestation of the special and particular providence of God, which has hitherto been so abundantly shown through this work, even in the eyes of unbelievers, whereby they have been led to see that there is, after all, reality in the things of God, and many, through these printed accounts, have been truly converted. For these reasons, then, we consider it our precious privilege, as heretofore, to continue to wait upon the Lord only, instead of taking goods on credit, or borrowing money from some kind friends, when we are in need. Nay, we purpose, as God shall give us grace, to look to Him only, though morning after morning we should have nothing in hand for the work--yea, though from meal to meal we should have to look to Him; being fully assured that He who is now (1845) in the tenth year feeding these many orphans, and who has never suffered them to want, and that He who is now (1845) in the twelfth year carrying on the other parts of the work, without any branch of it having had to be stopped for want of means, will do so for the future also. And here I do desire in the deep consciousness of my natural helplessness and dependence upon the Lord to confess that through the grace of God my soul has been in peace, though day after day we have had to wait for our daily provisions upon the Lord; yea, though even from meal to meal we have been required to do this. GIVING. ASKING GIFTS, ETC. It is not enough to obtain means for the work of God, but that these means should be obtained in God’s way. To ask unbelievers for means is not God’s way; to press even believers to give, is not God’s way; but the duty and the privilege of being allowed to contribute to the work of God should be pointed out, and this should be followed up with earnest prayer, believing prayer, and will result in the desired end. CLAIMS OF GOD. It is true, the Gospel demands our All; but I fear that, in the general claim on All, we have shortened the claim on everything. We are not under law. True; but that is not to make our obedience less complete, or our giving less bountiful: rather, is it not, that after all claims of law are settled, the new nature finds its joy in doing more than the law requires? Let us abound in the work of the Lord more and more. GIVING IN ADVERSITY. At the end of the last century a very godly and liberal merchant in London was one day called on by a gentleman, to ask him for some money for a charitable object. The gentleman expected very little, having just heard that the merchant had sustained heavy loss from the wreck of some of his ships. Contrary, however, to expectation, he received about ten times as much as he had expected for his object. He was unable to refrain from expressing his surprise to the merchant, told him what he had heard, how he feared he should scarcely have received anything, and asked whether after all there was not a mistake about the shipwreck of the vessels. The merchant replied, It is quite true, I have sustained heavy loss, by these vessels being wrecked, but that is the very reason, why I give you so much; for I must make better use than ever of my stewardship, lest it should be entirely taken from me. How have we to act if prosperity in our business, our trade, our profession, etc., should suddenly cease, notwithstanding our having given a considerable proportion of our means for the Lord’s work? My reply is this: "In the day of adversity consider." It is the will of God that we should ponder our ways; that we should see whether there is any particular reason, why God has allowed this to befall us. In doing so, we may find, that we have too much looked on our prosperity as a matter of course, and have not sufficiently owned and recognized practically the hand of God in our success. Or it may be, while the Lord has been pleased to prosper us, we have spent too much on ourselves, and may have thus, though unintentionally, abused the blessing of God. I do not mean by this remark to bring any children of God into bondage, so that, with a scrupulous conscience, they should look at every penny, which they spend on themselves; this is not the will of God concerning us; and yet, on the other hand, there is verily such a thing as propriety or impropriety in our dress, our furniture, our table, our house, our establishment, and in the yearly amount we spend on ourselves and family. GIVING AND HOARDING. I have every reason to believe, that, had I begun to lay up, the Lord would have stopped the supplies, and thus, the ability of doing so was only apparent. Let no one profess to trust in God, and yet lay up for future wants, otherwise the Lord will first send him to the hoard he has amassed, before He can answer the prayer for more. "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty." (Proverbs 11:24.) Notice here the word "more than is meet;" it is not said, withholdeth all; but "more than is meet" viz., while he gives, it is so little, in comparison with what it might be, and ought to be, that it tendeth to poverty. MOTIVES TO GIVING. Believers should seek more and more to enter into the grace and love of God, in giving His only-begotten Son, and into the grace and love of the Lord Jesus, in giving Himself in our room, in order that, constrained by love and gratitude, they may be increasingly led to surrender their bodily and mental strength, their time, gifts, talents, property, position in life, rank, and all they have and are to the Lord. By this I do not mean that they should give up their business, trade, or profession, and become preachers; nor do I mean that they should take all their money and give it to the first beggar who asks for it; but that they should hold all they have and are, for the Lord, not as owners, but as stewards, and be willing, at His bidding, to use for Him part or all they have. However short the believer may fall, nothing less than this should be his aim. STEWARDSHIP. It is the Lord’s order, that in whatever way He is pleased to make us His stewards, whether as to temporal or spiritual things, if we are indeed acting as stewards and not as owners, He will make us stewards over more. Even in this life, and as to temporal things, the Lord is pleased to repay those who act for Him as stewards, and who contribute to His work or to the poor, as He may be pleased to prosper them? But how much greater is the spiritual blessing we receive, both in this life and in the world to come, if constrained by the love of Christ, we act as God’s stewards, respecting that with which He is pleased to intrust us! SYSTEMATIC GIVING. Only fix even the smallest amount you purpose to give of your income, and give this regularly; and as God is pleased to increase your light and grace, and is pleased to prosper you more, so give more. If you neglect an habitual giving, a regular giving, a giving from principle and upon scriptural ground, and leave it only to feeling and impulse, or particular arousing circumstances, you will certainly be a loser. A merchant in the United States said in answer to inquiries relative to his mode of giving, "In consecrating my life anew to God, aware of the ensnaring influence of riches and the necessity of deciding on a plan of charity, before wealth should bias my judgment, I adopted the following system: "I decided to balance my accounts as nearly as I could every month, reserving such portion of profits as might appear adequate to cover probable losses, and to lay aside, by entry on a benevolent account, one tenth of the remaining profits, great or small, as a fund for benevolent expenditure, supporting myself and family on the remaining nine tenths. I further determined that if at any time my net profits, that is profits from which clerk-hire and store expenses had been deducted, should exceed five hundred dollars in a month, I would give 12 per cent.; if over seven hundred dollars, 15 per cent.; if over nine hundred dollars, 17 per cent.; if over thirteen hundred dollars, 22 per cent.--thus increasing the proportion of the whole as God should prosper me, until at fifteen hundred dollars I should give 25 per cent, or 375 dollars a month. As capital was of the utmost importance to my success in business, I decided not to increase the foregoing scale until I had acquired a certain capital, after which I would give one quarter of all net profits, great or small, and, on the acquisition of another certain amount of capital, I decided to give half, and, on acquiring what I determined would be a full sufficiency of capital, then to give the whole of my net profits. "It is now several years since I adopted this plan, and under it I have acquired a handsome capital, and have been prospered beyond my most sanguine expectations. Although constantly giving, I have never yet touched the bottom of my fund, and have repeatedly been surprised to find what large drafts it would bear. True, during some months, I have encountered a salutary trial of faith, when this rule has led me to lay by the tenth while the remainder proved inadequate to my support; but the tide has soon turned, and with gratitude I have recognized a heavenly hand more than making good all past deficiencies." The following deeply interesting particulars are recorded in the memoir of Mr. Cobb, a Boston merchant. At the age of twenty-three, Mr. Cobb drew up and subscribed the following remarkable document: "By the grace of God I will never be worth more than 50,000 dollars, "By the grace of God I will give one fourth of the net profits of my business to charitable and religious uses. "If I am ever worth 20,000 dollars I will give one half of my net profits; and if ever I am worth 30,000 dollars, I will give three fourths; and the whole after 50,000 dollars. So help me God, or give to a more faithful steward, and set me aside." "To this covenant," says his memoir "he adhered with conscientious fidelity. He distributed the profits of his business with an increasing ratio, from year to year, till he reached the point which he had fixed as a limit to his property, and then gave to the cause of God all the money which he earned. At one time, finding that his property had increased beyond 50,000 dollars, he at once devoted the surplus 7,500 dollars. "On his death-bed he said, ’by the grace of God--nothing else--by the grace of God I have been enabled, under the influence of these resolutions to give away more than 40,000 dollars.’ How good the Lord has been to me!" Mr. Cobb was also an active, humble, and devoted Christian, seeking the prosperity of feeble churches; labouring to promote the benevolent institutions of the day; punctual in his attendance at prayer meetings, and anxious to aid the inquiring sinner; watchful for the eternal interests of those under his charge; mild and amiable in his deportment; and, in the general tenor of his life and character, an example of consistent piety. His last sickness and death were peaceful, yea triumphant. "It is a glorious thing," said he, "to die. I have been active and busy in the world--I have enjoyed as much as any one--God has prospered me--I have everything to bind me here--I am happy in my family--I have property enough--but how small and mean does this world appear on a sick-bed! Nothing can equal my enjoyment in the near view of heaven. My hope in Christ is worth infinitely more than all other things. The blood of Christ--the blood of Christ--none but Christ! Oh! how thankful I feel that God has provided a way that I, sinful as I am, may look forward with joy to another world, through His dear Son." GOD. APPROVAL OF GOD. In the whole work we desire to stand with God, and not to depend upon the favourable or unfavourable judgment of the multitude. CHASTISEMENTS OF GOD. Our Heavenly Father never takes any earthly thing from His children except He means to give them something better instead. The Lord, in His very love and faithfulness, will not, and cannot, let us go on in backsliding, but He will visit us with stripes, to bring us back to Himself! The Lord never lays more on us, in the way of chastisement, than our state of heart makes needful; so that whilst He smites with the one hand, He supports with the other. If, as believers in the Lord Jesus, we see that our Heavenly Father, on account of wrong steps, or a wrong state of heart, is dealing with us in the way of discipline or correction, we have to be grateful for it; for He is acting thus towards us according to that selfsame love, which led Him not to spare His only begotten Son, but to deliver Him up for us; and our gratitude to Him is to be expressed in words, and even by deeds. We have to guard against practically despising the chastening of the Lord, though we may not do so in word, and against fainting under chastisement: since all is intended for blessing to us. FAITHFULNESS OF GOD. Perhaps you have said in your heart: "How would it be, suppose the funds of the orphans were reduced to nothing, and those who are engaged in the work had nothing of their own to give, and a meal-time were to come, and you had no food for the children." Thus indeed it may be, for our hearts are desperately wicked. If ever we should be so left to ourselves, as that either we depend no more upon the living God, or that "we regard iniquity in our hearts," then such a state of things, we have reason to believe, would occur. But so long as we shall be enabled to trust in the living God, and so long as, though falling short in every way of what we might be, and ought to be, we are at least kept from living in sin, such a state of things cannot occur. 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 may grow cold in the service of the Lord; others may be as desirous as ever to help, but have no longer the means; others may have both a willing heart to help, and have also the means, but may see it the Lord’s will to lay them out in another way;--and thus, from one cause or another, were we to lean upon man, we should surely be confounded; but, in leaning upon 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 stand with God alone in the world, and yet to be happy, and to know that surely no good thing shall be withheld from us whilst we walk uprightly! PARTNERSHIP WITH GOD. A brother, who is in about the same state in which he was eight years ago, has very little enjoyment, and makes no progress in the things of God. The reason is that, against his conscience, he remains in a calling, which is opposed to the profession of a believer. We are exhorted in Scripture to abide in our calling; but only if we can abide in it "with God." (1 Corinthians 7:24.) POWER OF GOD. There is a worldly proverb, dear Christian reader, with which we are all familiar, it is this, "Where there is a will there is a way." If this is the proverb of those who know not God, how much more should believers in the Lord Jesus, who have power with God, say: "Where there is a will there is a way." TRUST IN GOD. Only let it be trust in God, not in man, not in circumstances, not in any of your own exertions, but real trust in God, and you will be helped in your various necessities.... Not in circumstances, not in natural prospects, not in former donors, but solely in God. This is just that which brings the blessing. If we say we trust in Him, but in reality do not, then God, taking us at our word, lets us see that we do not really confide in Him; and hence failure arises. On the other hand, if our trust in the Lord is real, help will surely come, "According unto thy faith be it unto thee." It is a source of deep sorrow to me, that, notwithstanding my having so many times before referred to this point, thereby to encourage believers in the Lord Jesus, to roll all their cares upon God, and to trust in Him at all times, it is yet, by so many, put down to mere natural causes, that I am helped; as if the Living God were no more the Living God, and as if in former ages answers to prayers might have been expected, but that in the nineteenth century they must not be looked for. WILL OF GOD. How important it is to ascertain the will of God, before we undertake anything, because we are then not only blessed in our own souls, but also the work of our hands will prosper. Just in as many points as we are acting according to the mind of God, in so many are we blessed and made a blessing. Our manner of living is according to the mind of the Lord, for He delights in seeing His children thus come to Him (Matt. vi); and therefore, though I am weak and erring in many points, yet He blesses me in this particular. First of all, to see well to it, that the work in which he desires to be engaged is God’s work; secondly, that he is the person to be engaged in this work; thirdly, that God’s time is come, when he should do this work; and then to be assured, that, if he seeks God’s help in His own appointed way, He will not fail him. We have ever found it thus, and expect to find it thus, on the ground of the promises of God, to the end of our course. 1. Be slow to take new steps in the Lord’s service, or in your business, or in your families. Weigh everything well; weigh all in the light of the Holy Scriptures, and in the fear of God. 2. Seek to have no will of your own, in order to ascertain the mind of God, regarding any steps you propose to take, so that you can honestly say, you are willing to do the will of God, if He will only please to instruct you. 3. But when you have found out what the will of God is, seek for His help, and seek it earnestly, perseveringly, patiently, believingly, and expectingly: and you will surely, in His own time and way, obtain it. We have not to rush forward in self-will and say, I will do the work, and I will trust the Lord for means, this cannot be real trust, it is the counterfeit of faith, it is presumption; and though God, in great pity and mercy, may even help us finally out of debt; yet does this, on no account, prove that we were right in going forward before His time was come. We ought, rather, under such circumstances to say to ourselves: Am I indeed doing the work of God? And if so, I may not be the person to do it; or if I am the person, His time may not yet be come for me to go forward; it may be His good pleasure to exercise my faith and patience. I ought, therefore, quietly to wait His time; for when it is come, God will help. Acting on this principle brings blessing. To ascertain the Lord’s will we ought to use scriptural means. Prayer, the word of God, and His Spirit should be united together. We should go to the Lord repeatedly in prayer, and ask Him to teach us by His Spirit through His word. I say by His Spirit through His word. For if we should think that His Spirit led us to do so and so, because certain facts are so and so, and yet His word is opposed to the step which we are going to take, we should be deceiving ourselves.... No situation, no business will be given to me by God, in which I have not time enough to care about my soul. Therefore, however outward circumstances may appear, it can only be considered as permitted of God, to prove the genuineness of my love, faith, and obedience, but by no means as the leading of His providence to induce me to act contrary to His revealed will. MARRIAGE. To enter upon the marriage union is one of the most deeply important events of life. It cannot be too prayerfully treated. Our happiness, our usefulness, our living for God or for ourselves after wards, are often most intimately connected with our choice. Therefore, in the most prayerful manner, this choice should be made. Neither beauty, nor age, nor money, nor mental powers, should be that which prompts the decision; but 1st, Much waiting upon God for guidance should be used; 2nd, A hearty purpose to be willing to be guided by Him should be aimed after; 3rd, True godliness without a shadow of doubt, should be the first and absolutely needful qualification, to a Christian, with regard to a companion for life. In addition to this, however, it ought to be, at the same time, calmly and patiently weighed, whether, in other respects, there is a suitableness. For instance, for an educated man to choose an entirely uneducated woman, is unwise; for however much on his part love might be willing to cover the defect, it will work very unhappily with regard to the children. PRAYER. ANSWERS TO PRAYER. I myself have for twenty-nine years been waiting for an answer to prayer concerning a certain spiritual blessing. Day by day have I been enabled to continue in prayer for this blessing. At home and abroad, in this country and in foreign lands, in health and in sickness, however much occupied, I have been enabled, day by day, by God’s help, to bring this matter before Him; and still I have not the full answer yet. Nevertheless, I look for it. I expect it confidently. The very fact that day after day, and year after year, for twenty-nine years, the Lord has enabled me to continue, patiently, believingly, to wait on Him for the blessing, still further encourages me to wait on; and so fully am I assured that God hears me about this matter, that I have often been enabled to praise Him beforehand for the full answer, which I shall ultimately receive to my prayers on this subject. Thus, you see, dear reader, that while I have hundreds, yea, thousands of answers, year by year, I have also, like yourself and other believers, the trial of faith concerning certain matters. ANXIETY AVOIDED BY PRAYER. Though all believers in the Lord Jesus are not called upon to establish orphan houses, schools for poor children, etc., and trust in God for means; yet all believers, according to the will of God concerning them in Christ Jesus, may cast, and ought to cast, all their care upon Him who careth for them, and need not be anxiously concerned about anything, as is plainly to be seen from 1 Peter 5:7; Php 4:6; Matthew 6:25-34. My Lord is not limited; He can again supply; He knows that this present case has been sent to me; and thus, this way of living, so far from leading to anxiety, as it regards possible future want, is rather the means of keeping from it.... This way of living has often been the means of reviving the work of grace in my heart, when I have been getting cold; and it also has been the means of bringing me back again to the Lord, after I have been backsliding. For it will not do,--it is not possible, to live in sin, and at the same time, by communion with God, to draw down from heaven everything one needs for the life that now is.... Answer to prayer, obtained in this way, has been the means of quickening my soul, and filling me with much joy. I met at a brother’s house with several believers, when a sister said that she had often thought about the care and burden I must have on my mind, as it regards obtaining the necessary supplies for so many persons. As this may not be a solitary instance, I would state that, by the grace of God, this is no cause of anxiety to me. The children I have years ago cast upon the Lord. The whole work is His, and it becomes me to be without carefulness. In whatever points I am lacking, in this point I am able, by the grace of God, to roll the burden upon my heavenly Father. Though now (July 1845) 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 have I been only once tried in spirit, and that was on Sept. 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. Nevertheless, in this respect also am I now, as much as ever, dependent on the Lord; and I earnestly beseech for myself and my fellow-labourers the prayers of all those, to whom the glory of God is dear. How great would be the dishonour to the name of God, if we, who have so publicly made our boast in Him, should so fall as to act in these very points as the world does! Help us, then, brethren, with your prayers, that we may trust in God to the end. We can expect nothing but that our faith will yet be tried, and it may be more than ever; and we shall fall, if the Lord does not uphold us. BORROWING AND PRAYING. As regards borrowing money, I have considered that there is no ground to go away from the door of the Lord to that of a believer, so long as He is willing to supply our need. COMMUNION WITH GOD IN PRAYER. How truly precious it is that every one who rests alone upon the Lord Jesus for salvation, has in the living God a father, to whom he may fully unbosom himself concerning the most minute affairs of his life, and concerning everything that lies upon his heart! Dear reader, do you know the living God? Is He, in Jesus, your Father? Be assured that Christianity is something more than forms and creeds and ceremonies: there is life, and power, and reality, in our holy faith. If you never yet have known this, then come and taste for yourself. I beseech you affectionately to meditate and pray over the following verses: John 3:16; Romans 10:9-10; Acts 10:43; 1 John 5:1. CONDITIONS OF PRAYER. Go for yourself, with all your temporal and spiritual wants, to the Lord. Bring also the necessities of your friends and relatives to the Lord. Only make the trial, and you will perceive how able and willing He is to help you. Should you, however, not at once obtain answers to your prayers, be not discouraged; but continue patiently, believingly, perseveringly to wait upon God: and as assuredly as that which you ask would be for your real good, and therefore for the honour of the Lord; and as assuredly as you ask it solely on the ground of the worthiness of our Lord Jesus, so assuredly you will at last obtain the blessing. I myself have had to wait upon God concerning certain matters for years, before I obtained answers to my prayers; but at last they came. At this very time, I have still to renew my requests daily before God, respecting a certain blessing for which I have besought Him for eleven years and a half, and which I have as yet obtained only in part, but concerning which I have no doubt that the full blessing will be granted in the end.... The great point is that we ask only for that which it would be for the glory of God to give to us; for that, and that alone, can be for our real good. But it is not enough that the thing for which we ask God be for His honour and glory, but we must secondly ask it in the name of the Lord Jesus, viz., expect it only on the ground of His merits and worthiness. Thirdly, we should believe that God is able and willing to give us what we ask Him for. Fourthly, we should continue in prayer till the blessing is granted; without fixing to God a time when, or the circumstances under which, He should give the answer. Patience should be in exercise, in connection with our prayer. Fifthly, we should, at the same time, look out for and expect an answer till it comes. If we pray in this way, we shall not only have answers, thousands of answers to our prayers; but our own souls will be greatly refreshed and invigorated in connection with these answers. If the obtaining of your requests were not for your real good, or were not tending to the honour of God, you might pray for a long time, without obtaining what you desire. The glory of God should be always before the children of God, in what they desire at His hands; and their own spiritual profit, being so intimately connected with the honour of God, should never be lost sight of, in their petitions. But now, suppose we are believers in the Lord Jesus, and make our requests unto God, depending alone on the Lord Jesus as the ground of having them granted; suppose, also, that, so far as we are able honestly and uprightly to judge, the obtaining of our requests would be for our real spiritual good and for the honour of God; we yet need, lastly, to continue in prayer, until the blessing is granted unto us. It is not enough to begin to pray, nor to pray aright; nor is it enough to continue for a time to pray; but we must patiently, believingly continue in prayer, until we obtain an answer; and further, we have not only to continue in prayer unto the end, but we have also to believe that God does hear us, and will answer our prayers. Most frequently we fail in not continuing in prayer until the blessing is obtained and in not expecting the blessing. FAITH, PRAYER, AND THE WORD OF GOD. Prayer and faith, the universal remedies against every want and every difficulty; and the nourishment of prayer and faith, God’s holy word, helped me over all the difficulties.--I never remember, in all my Christian course, a period now (in March 1895) of sixty-nine years and four months, that I ever SINCERELY and PATIENTLY sought to know the will of God by the teaching of the Holy Ghost, through the instrumentality of the word of God, but I have been ALWAYS directed rightly. But if honesty of heart and uprightness before God were lacking, or if I did not patiently wait upon God for instruction, or if I preferred the counsel of my fellow men to the declarations of the word of the living God, I made great mistakes. SECRET PRAYER. Let none expect to have the mastery over his inward corruption in any degree, without going in his weakness again and again to the Lord for strength. Nor will prayer with others, or conversing with the brethren, make up for secret prayer. SNARES OF SATAN AS TO PRAYER. It is a common temptation of Satan to make us give up the reading of the Word and prayer when our enjoyment is gone; as if it were of no use to read the Scriptures when we do not enjoy them, and as if it were of no use to pray when we have no spirit of prayer; whilst the truth is, in order to enjoy the Word, we ought to continue to read it, and the way to obtain a spirit of prayer is to continue praying; for the less we read the word of God, the less we desire to read it, and the less we pray, the less we desire to pray. WORK AND PRAYER. Often the work of the Lord itself may be a temptation to keep us from that communion with Him which is so essential to the benefit of our own souls.... Let none think that public prayer will make up for closet communion. Here is the great secret of success. Work with all your might; but trust not in the least in your work. Pray with all your might for the blessing of God; but work, at the same time, with all diligence, with all patience, with all perseverance. Pray then, and work. Work and pray. And still again pray, and then work. And so on all the days of your life. The result will surely be, abundant blessing. Whether you see much fruit or little fruit, such kind of service will be blessed.... Speak also for the Lord, as if everything depended on your exertions; yet trust not the least in your exertions, but in the Lord, who alone can cause your efforts to be made effectual, to the benefit of your fellow men or fellow believers. Remember, also, that God delights to bestow blessing, but, generally, as the result of earnest, believing prayer. PREACHING. It came immediately to my mind that such sort of preaching might do for illiterate country people, but that it would never do before a well-educated assembly in town. I thought, the truth ought to be preached at all hazards, but it ought to be given in a different form, suited to the hearers. Thus I remained unsettled in my mind as it regards the mode of preaching; and it is not surprising that I did not then see the truth concerning this matter, for I did not understand the work of the Spirit, and therefore saw not the powerlessness of human eloquence. Further, I did not keep in mind that if the most illiterate persons in the congregation can comprehend the discourse, the most educated will understand it too; but that the reverse does not hold true. RESTITUTION. Restitution is the revealed will of God. If it is omitted, while we have it in our power to make it, guilt remains on the conscience, and spiritual progress is hindered. Even though it should be connected with difficulty, self-denial, and great loss, it is to be attended to. Should the persons who have been defrauded be dead, their heirs are to be found out, if this can be done, and restitution is to be made to them. But there may be cases when this cannot be done, and then only the money should be given to the Lord for His work or His poor. One word more. Sometimes the guilty person may not have grace enough, if the rightful owners are living, to make known to them the sin; under such circumstances, though not the best and most scriptural way, rather than have guilt remaining on the conscience, it is better to make restitution anonymously than not at all. About fifty years ago, I knew a man under concern about his soul, who had defrauded his master of two sacks of flour, and who was urged by me to confess this sin to his late employer, and to make restitution. He would not do it, however, and the result was that for twenty years he never obtained real peace of soul till the thing was done. REWARDS. Christians do not practically remember that while we are saved by grace, altogether by grace, so that in the matter of salvation works are altogether excluded; yet that so far as the rewards of grace are concerned, in the world to come, there is an intimate connection between the life of the Christian here and the enjoyment and the glory in the day of Christ’s appearing. SIN AND SALVATION. Rumblings last our whole life. Jesus came not to save painted but real sinners; but He has saved us, and will surely make it manifest. SPIRIT OF GOD. At Stuttgart, the dear brethren had been entirely uninstructed about the truths relating to the power and presence of the Holy Ghost in the church of God, and to our ministering one to another as fellow members in the body of Christ; and I had known enough of painful consequences when brethren began to meet professedly in dependence upon the Holy Spirit without knowing what was meant by it, and thus meetings had become opportunities for unprofitable talking rather than for godly edifying.... All these matters ought to be left to the ordering of the Holy Ghost, and that if it had been truly good for them, the Lord would have not only led me to speak at that time, but also on the very subject on which they desired that I should speak to them. TRUTH--PROPORTION OF FAITH. Whatever parts of truth are made too much of, though they were even the most precious truths connected with our being risen in Christ, or our heavenly calling, or prophecy, sooner or later those who lay an undue stress upon these parts of truth, and thus make them too prominent, will be losers in their own souls, and, if they be teachers, they will injure those whom they teach. UNIVERSALISM. In reference to universal salvation, I found that they had been led into this error because (1) They did not see the difference between the earthly calling of the Jews, and the heavenly calling of the believers in the Lord Jesus in the present dispensation, and therefore they said that, because the words "everlasting," etc., are applied to "the possession of the land of Canaan" and the "priesthood of Aaron," therefore, the punishment of the wicked cannot be without end, seeing that the possession of Canaan and the priesthood of Aaron are not without end. My endeavour, therefore, was to show the brethren the difference between the earthly calling of Israel and our heavenly one, and to prove from Scripture that, whenever the word "everlasting" is used with reference to things purely not of the earth, but beyond time, it denotes a period without end. (2) They had laid exceeding great stress upon a few passages where, in Luther’s translation of the German Bible, the word hell occurs, and where it ought to have been translated either "hades" in some passages, or "grave" in others, and where they saw a deliverance out of hell, and a being brought up out of hell, instead of "out of the grave." WORD OF GOD. The word of God is our only standard, and the Holy Spirit our only teacher. Besides the Holy Scriptures, which should be always THE book, THE CHIEF book to us, not merely in theory, but also in practice, such like books seem to me the most useful for the growth of the inner man. Yet one has to be cautious in the choice, and to guard against reading too much. WORK FOR GOD. When He orders something to be done for the glory of His name, He is both able and willing to find the needed individuals for the work and the means required. Thus, when the Tabernacle in the Wilderness was to be erected, He not only fitted men for the work, but He also touched the hearts of the Israelites to bring the necessary materials and gold, silver, and precious stones; and all these things were not only brought, but in such abundance that a proclamation had to be made in the camp, that no more articles should be brought, because there were more than enough. And again, when God for the praise of His name would have the Temple to be built by Solomon, He provided such an amount of gold, silver, precious stones, brass, iron, etc., for it, that all the palaces or temples which have been built since have been most insignificant in comparison. ======================================================================== CHAPTER 42: 02.00.1. IN CHRIST JESUS ======================================================================== IN CHRIST JESUS The Sphere of the Believer’s Life BY Arthur Tappan Pierson, Published in 1898 ======================================================================== CHAPTER 43: 02.00.2. CURRENT COPYRIGHT STATUS ======================================================================== CURRENT COPYRIGHT STATUS This work was originally published in 1898 and is now in the public domain in the United States. Reviews of both the Stanford and Rutgers Universities copyright renewal databases on July 24, 2010 found no evidence of a current U. S. copyright. ======================================================================== CHAPTER 44: 02.00.4. DEDICATION ======================================================================== DEDICATION "To my brother, beloved in Christ Jesus, Rev. C. I. Scofield, D.D., whose fellowship in faith and Bible study have done much to stimulate and encourage Christian believers; and to all who have found in Christ Jesus the sphere of all life and blessing, this book is inscribed." --A. T. Pierson ======================================================================== CHAPTER 45: 02.00.5. TABLE OF CONTENTS ======================================================================== TABLE OF CONTENTS INTRODUCTION CHAPTER 1 - THE EPISTLE TO THE ROMANS CHAPTER 2 - THE EPISTLES TO THE CORINTHIANS CHAPTER 3 - THE EPISTLE TO THE GALATIANS CHAPTER 4 - THE EPISTLE TO THE EPHESIANS CHAPTER 5 - THE EPISTLE TO THE PHILIPPIANS CHAPTER 6 - THE EPISTLE TO THE COLOSSIANS CHAPTER 7 - THE EPISTLES TO THE THESSALONIANS CHAPTER 8 - CONCLUSION ======================================================================== CHAPTER 46: 02.00.6. INTRODUCTION ======================================================================== INTRODUCTION TO THE BOOK "There is in a Russian palace, a famous ’Saloon of Beauty,’ wherein are hung over eight hundred and fifty portraits of young maidens. These pictures were painted by Count Rotari, for Catharine the Second, the Russian empress; and the artist made a journey, through the fifty provinces of that vast empire of the north, to find his models. In these superb portraits that cover the walls of this saloon, there is said to be a curiously expressed compliment to the artist’s royal patron, a compliment half concealed and half revealed. In each separate picture, it is said, might be detected, by the close observer, some hidden, delicate reference to the empress for whom they were painted. Here a feature of Catharine appears; there an attitude is reproduced, some act, some favorite adornment or environment, some jewel, fashion, flower, style of dress, or manner of life -- something peculiar to, or characteristic of, the empress -- so that the walls of the saloon are lined with just so many silent tributes to her beauty, or compliments to her taste. So inventive and ingenious is the spirit of human flattery when it seeks to glorify a human fellow-mortal, breaking its flask of lavish praise on the feet of an earthly monarch. The Word of God is a picture gallery, and it is adorned with tributes to the blessed Christ of God the Savior of mankind. Here a prophetic portrait of the coming One, and there an historic portrayal of Him who has come, here a typical sacrifice, and there the bleeding Lamb to whom all sacrifice looked forward; here a person or an event that foreshadowed the greatest of persons and the events that are the turning points of history; now a parable, a poem, an object lesson, and then a simple narration or exposition or explanation, that fills with divine meaning the mysteries that have hid their meaning for ages, waiting for the key that should unlock them. But, in whatever form or fashion, whatever guise of fact or fancy, prophecy or history, parable or miracle, type or antitype, allegory or narrative, a discerning eye may everywhere find Him -- God’s appointed Messiah, God’s anointed Christ. Not a human grace that has not been a faint forecast or reflection of His beauty, in whom all grace was enshrined and enthroned -- not a virtue that is not a new exhibition of His attractiveness. All that is glorious is but a phase of His infinite excellence, and so all truth and holiness, found in the Holy Scripture, are only a new tribute to Him who is the Truth, the Holy One of God. This language is no exaggeration; on such a theme not only is exaggeration impossible, but the utmost superlative of human language falls infinitely short of His divine worth, before whose indescribable glory cherubim and seraphim can only bow, veiling their faces and covering their feet. The nearer we come to the very throne where such majesty sits, the more are we awed into silence. The more we know of Him, the less we seem to know, for the more boundless and limitless appears what remains to be known. Nothing is so conspicuous a seal of God upon the written Word, as the fact that everywhere, from Genesis to Revelation, we may find the Christ; and nothing more sets the seal of God upon the living Word than the fact that He alone explains and reveals the Scriptures. Our present undertaking is a very simple one. We seek to show, by a few examples, the boundless range and scope of one brief phrase of two or three short words: in Christ, or, in Christ Jesus. A very small key may open a very complex lock and a very large door, and that door may itself lead into a vast building with priceless stores of wealth and beauty. This brief phrase -- a preposition followed by a proper name -- is the key to the whole New Testament. Those three short words, in Christ Jesus, are, without doubt, the most important ever written, even by an inspired pen, to express the mutual relation of the believer and Christ. They occur, with their equivalents, over one hundred and thirty times. Sometimes we meet the expression, in Christ or in Christ Jesus, and again in Him, or in whom, etc. And sometimes this sacred name, or its equivalent pronoun, is found associated with other prepositions -- through, with, by; but the thought is essentially the same. Such repetition and variety must have some intense meaning. When, in the Word of God, a phrase like this occurs so often, and with such manifold applications, it can not be a matter of accident; there is a deep design. God’s Spirit is bringing a truth of the highest importance before us, repeating for the sake of emphasis, compelling even the careless reader to give heed as to some vital teaching. What that teaching is, in this case, it is our present purpose to inquire, and, in the light of the Scripture itself, to answer. First of all, we should carefully settle what this phrase, in Christ, or in Christ Jesus, means. If there be one truth of the Gospel that is fundamental, and underlies all else, it is this: A new life in Christ Jesus. He, Himself, clearly and forcibly expressed it in John 15:4 : "Abide in me and I in you." By a matchless parable our Lord there taught us that all believers are branches of the Living Vine, and that, apart from Him we are nothing and can do nothing because we have in us no life. This truth finds expression in many ways in the Holy Scripture, but most frequently in that short and simple phrase we are now considering -- in Christ Jesus. Such a phrase suggests that He is to the believer the sphere of this new life or being. Let us observe -- a sphere rather than a circle. A circle surrounds us, but only on one plane; but a sphere encompasses, envelopes us, surrounding us in every direction and on every plane. If you draw a circle on the floor, and step within its circumference, you are within it only on the level of the floor. But, if that circle could become a sphere, and you be within it, it would on every side surround you -- above and below, before and behind, on the right hand and on the left. Moreover, the sphere that surrounds you also separates you from whatever is outside of it. Again, in proportion as such a sphere is strong it also protects whatever is within it from all that is without -- from all external foes or perils. And yet again, it supplies, to whomsoever is within it, whatever it contains. This may help us to understand the great truth taught with such clearness, especially in the New Testament. Christ is there presented throughout as the sphere of the believer’s whole life and being, and in this truth are included these conditions: First, Christ Jesus surrounds or embraces the believer, in His own life; second, He separates the believer in Himself from all hostile influences; third, He protects him in Himself from all perils and foes of his life; fourth, He provides and supplies in Himself all that is needful. We shall see a further evidence of the vital importance of the phrase, in Christ, in the fact that these two words unlock and interpret every separate book in the New Testament. Here is God’s own key, whereby we may open all the various doors and enter all the glorious rooms in this Palace Beautiful, and explore all the apartments in the house of the heavenly Interpreter, from Matthew to the Apocalypse, where the door is opened into heaven. Each of the four gospel narratives, the book of the Acts, all of the epistles of Paul and Peter, James and John, and Jude, with the mysterious Revelation of Jesus Christ, show us some new relation sustained by Christ Jesus to the believer, some new aspect of Christ as his sphere of being, some new benefit or blessing enjoyed by him who is thus in Christ Jesus. To demonstrate and illustrate this is the aim of this study of the New Testament. And, for brevity’s sake, it may be well to confine our examination to the epistles of Paul, from Romans to Thessalonians, which will be seen to bear to each other, and to the phrase we are studying, a unique and complete relation. We shall trace this phrase in every one of these epistles, and find it sometimes recurring with marked frequency and variety, generally very close to the very beginning of each epistle; and usually we shall find also that the first occurrence of the phrase, in each epistle, determines its particular relation to that particular book, thus giving us a key to the special phase of the general subject presented in that epistle. The more we study the phrase and the various instances and peculiar varieties of such recurrence, the more shall we be convinced of its vital importance to all practical holy living. In tracing the uses and bearings of this significant phrase, it will serve the purpose we have in view to regard the epistles to each of the various churches as one, even when there are two. This will give us seven instances of the application of the phrase, which will be found to be similar in the two Epistles to the Corinthians and the two addressed to the Thessalonians. We may for our purpose, therefore, regard both epistles in each of these cases as parts of one; and we shall, therefore, have before us this simple study: to examine the particular application of this expression, in Christ, or in Christ Jesus, as used by Paul in writing to the Romans, the Corinthians, the Galatians, the Ephesians, the Philippians, the Colossians, and the Thessalonians." --A. T. Pierson ======================================================================== CHAPTER 47: 02.01. CHAPTER 1 THE EPISTLE TO THE ROMANS ======================================================================== CHAPTER 1 The Epistle to the Romans At the very opening of this letter (Romans 1:5), we read these words: "By whom [or, through whom] we have received grace" ( i.e., through God’s Son, Jesus Christ, our Lord); and, in Romans 3:24, "Being justified freely by His grace through the redemption that is in Christ Jesus." Here then we have the key to the Epistle to the Romans: Grace, justification, redemption, in and through Christ Jesus; or, to put it briefly, Justified in Christ. This is manifestly the first step, for this conception belongs first in order. We can have, in Christ Jesus, nothing else, unless and until we have first justification -- a new standing before God. Paul is inspired to begin this epistle by showing that all men, Jews and Gentiles alike, are included under sin and therefore involved in condemnation. No sinner has before him any prospect but divine wrath, until he is first freed from the law, no longer under condemnation. Hence the first unfolding of grace in the epistles is the plain revelation of God’s marvelous plan, whereby sinners get the standing of saints. The question, how the condemned may become justified; the lost, saved; the alienated, reconciled; this is the question first and fully answered in this epistle. If we examine chapter Romans 5:1-11, ["1 Therefore being justified by faith, we have peace with God through our LORD Jesus Christ: 2 by Whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 and patience, experience; and experience, hope: 5 and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8 But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by His Blood, we shall be saved from wrath through Him. 10 For if, when we were enemies, we were reconciled to God by the Death of His Son, much more, being reconciled, we shall be saved by His Life. 11 And not only so, but we also joy in God through our LORD Jesus Christ, by Whom we have now received the Atonement" (Romans 5:1-11).] we shall eight times meet the phrase, through, by, or in Jesus Christ; or its equivalent. And here are represented, as bestowed upon us freely, in or through Him, justification, peace with God, access by faith, a gracious standing, rejoicing in hope of the glory of God; and, even in the experience of tribulation, the love of God shed abroad in the heart, salvation from wrath, reconciliation, safekeeping in His life, perpetual joy in God, etc.* *Dr. Handley C. G. Moule, of Cambridge, England, in his matchless commentary on Romans, thus translates Romans 5:10-11 : "Much more being reconciled we shall be kept safe in His life; and, not only so, but we shall be kept always rejoicing in God." Blessed indeed to meet, as we begin our study of the epistles of the New Testament, this first application of the phrase, in Jesus Christ. Christ is the sphere of our justification, with all that this involves: reconciliation, redemption, eternal life, safekeeping. In Him the sinner at once becomes, in God’s sight, a saint, admitted to a new standing, not on the platform of law, but of grace. Outside of Christ, is alienation; inside this sphere, reconciliation; without, death; within, life; without, enmity; within, peace. By faith we are taken into Christ, made at once safe from holy wrath against sin, and kept safe from all perils and penalties. He, our divine Redeemer, becomes to us the new sphere of harmony and unity with God and His law, with His life and His holiness. As already intimated, each epistle has its own definite limits of application for the phrase, in Christ Jesus, and the divine truth which it conveys; and in each the range of thought is limited, in the main, by certain typical and representative events in the history and career of the God-man. In this epistle, it is to the death, burial, and resurrection of our Lord Jesus Christ that the thoughts of the reader are preeminently directed, because these events belong together as forming the very foundation of our justification. Compare Romans 4:25 : "Who was delivered for our offences and raised again for our justification." Here it is made unmistakably plain that the death and resurrection of Christ, together with the burial which lay between, accomplished the work of our justification. Death was the delivering over of our vicarious Substitute and Surety to the penalty of a broken law; burial was His committal to the grave, as dead; and resurrection was the deliverance from both death and hades, as the divine sign and seal of His acceptance as our Substitute and Surety and of His vicarious atonement in our behalf. We have heard of a Russian officer whose accounts could not be made to balance, and who feared that the merciless despotism of the empire would allow no room for leniency in dealing with him. While hopelessly poring over his balance sheet and in despair of ever making up his deficiency, it is said that he wrote, half inadvertently, on the paper before him: "Who can make good this deficit?" and fell asleep at his table. The czar passed, saw the sleeping officer, glanced curiously at the paper, and taking up the pen, wrote underneath: "I, even I, Alexander." The story may be a fiction, but it illustrates a far higher debt that is forever canceled. Does the hopeless sinner confront his awful bankruptcy and ask in despair, "What can pay this my debt to a broken law?" There is One who died and rose again, who from the cross of Calvary, the tomb in the garden, and the throne in heaven, answers, "I, even I, the Lord Jesus." Let us then fix in our minds that the special horizon of this epistle is bounded by Christ’s justifying work, and includes within its scope these three prominent facts: He died, He was buried, He rose again. All the great lessons here taught center about the cross and the sepulcher. Christ was the second and last Adam; the representative of the race; and so, judicially, He stands for the believer. In His death, the believing sinner is reckoned as having died for sin, and unto sin; in His burial, as having gone down into the grave, the place of death, decay, and corruption, there to leave as crucified, dead and buried, "the old man," the old nature, and the old life of sin, now forever "put off" in Christ, "the time past of our life sufficing to have wrought our own will;" and, in Christ’s resurrection, the believer is counted by God as having come forth, having "put on the new man, which after God is created in righteousness and true holiness" (Ephesians 4:24), endowed with a new Spirit of Life, henceforth to "walk in newness of life" (Romans 4:4). The believer’s vital union with Christ Jesus is set forth, with great clearness of statement, in Romans 6:4-11, ["4 Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the Glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of His Death, we shall be also in the likeness of His Resurrection: 6 knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with Him: 9 knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him. 10 For in that He died, He died unto sin once: but in that He liveth, He liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our LORD" (Romans 6:4-11).] where his identification with the Lord Jesus in His death, burial, and resurrection is so plainly declared, and its practical bearings are shown. Compare 2 Corinthians 13:4 : "For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you." In Romans 6:1-23 seven significant statements are noticeable, and upon them the whole argument hangs and turns: 1.Christ was raised from the dead by the glory of the Father; that is, He was divinely quickened or made alive, so that His resurrection was a miracle. ["As Christ was raised up from the dead by the Glory of the Father, even so we also should walk in newness of life" (Romans 6:4).] 2.We, as believers, are planted together with Him in the likeness of His resurrection; that is, we share in the very power of God which raised Him from the dead. ["For if we have been planted together in the likeness of His Death, we shall be also in the likeness of His Resurrection" (Romans 6:5).] 3.Our old man is crucified with Him; that is, the former sinful nature is judicially regarded as crucified, dead, buried, and left in the tomb of Christ. ["Knowing this, that our old man is crucified with Him" (Romans 6:6).] 4.That the body of sin might be destroyed, that henceforth we should not serve sin; that is, the power of sin as our master is practically broken, and we are released. ["That the body of sin might be destroyed, that henceforth we should not serve sin" (Romans 6:6).] 5.We believe that we shall also live with Him. Surely, we are not to refer this only to our final resurrection; from His resurrection, onward, forevermore, our life is one with His. ["Now if we be dead with Christ, we believe that we shall also live with Him" (Romans 6:8).] 6.Death hath no more dominion over Him, and so we in Him are delivered from all that dominion of sin which is implied in death as its judicial penalty. Compare Romans 6:14. ["9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him. 14 For sin shall not have dominion over you: for ye are not under the Law, but under Grace" (Romans 6:9, Romans 6:14).] 7.In that He liveth, He liveth unto God, and to us also God is to be the source, channel, and goal of our new life, and so we are to manifest our unity with Him. ["For in that He died, He died unto sin once: but in that He liveth, He liveth unto God" (Romans 6:10).] This teaching is so wonderful that it would be incredible were it not found in the inspired Scripture, and thus sealed with the authority of the divine Teacher. It is manifestly a revelation from God, for it never would have entered into the heart of any mere man, untaught of God, to conceive it. This reminds one of a most forcible utterance of Sir Monier Williams, professor of Sanskrit in Oxford University, and, perhaps, the greatest living authority on all questions affecting the literature and faiths of the Orient. At an anniversary of the Church Missionary Society in London, some ten years ago,* he delivered a most remarkable address, in which he said that, when he began investigating Hinduism and Buddhism, he began to believe in what is called the evolution and growth of religious thought. But he adds, and we give his own memorable words: *Editor’s note: This book was first published in 1898. "I am glad of the opportunity of stating publicly, that I am persuaded I was misled by the attractiveness of such a theory, and that its main idea was erroneous.... And now I crave permission at least to give two good reasons for venturing to contravene the favorite philosophy of the day. Listen to me, ye youthful students of the so-called sacred books of the East: search them through and through, and tell me, do they affirm of Vyasa, of Zoroaster, of Confucius, of Buddha, of Mohammed, what our Bible affirms of the founder of Christianity, -- that He, a sinless man, was made sin? Not merely that He is the eradication of sin, but that He, the sinless son of man, was himself made sin. Vyasa and the other founders of Hinduism, enjoined severe penances, endless lustral washings, incessant purifications, infinite repetitions of prayer, painful pilgrimages, arduous ritual, and sacrificial observances, all with the one idea of getting rid of sin. All their books say so. But do they say that the very men who exhausted every invention for the eradication of sin were themselves sinless men made sin?... This proposition put forth in our Bible stands alone, it is wholly unparalleled; it is not to be matched by the shade of a shadow of a similar declaration in any other book claiming to be the exponent of the doctrine of any other religion in the world. Once again, do these sacred books of the East affirm of Vyasa, of Zoroaster, of Confucius, of Buddha, of Mohammed, what our Bible affirms of the founder of Christianity, that He, a dead and buried man, was made life. Not merely that He is the giver of life, but that He, the dead and buried man, is life... All I contend for is, that such a statement is absolutely unique; and I defy you to produce the shade of a shadow of a similar declaration in any other sacred book of the world. And bear in mind that these two matchless unparalleled declarations are closely, intimately, in dissolubly connected with the great central facts and doctrines of our religion: the incarnation, the crucifixion, the resurrection, the ascension of Christ. The two unparalleled declarations quoted by me from our Holy Bible make a gulf between it and the so-called sacred books of the East, which severs the one from the others utterly, hopelessly, and forever; not a mere rift which may be easily closed up, but a veritable gulf which cannot be bridged over by any science of religious thought, yes, a bridgeless chasm which no theory of evolution can ever span." Professor Max Muller, in addressing the British and Foreign Bible Society, declared, in a similar strain, that "the one key-note of all these so-called sacred books is salvation by works. Our own Holy Bible is from the beginning to the end a protest against this doctrine." What Sir Monier Williams and Professor Muller thus affirm of the Word of God, as to its unique and wholly unparalleled teaching, we may find illustrated especially in this epistle. Here, if anywhere, we have the sinless One made sin for sinners, and the dead One raised from the dead to become life to believers; and here, if anywhere, we have salvation by works. We cannot leave this thought without at least hinting at its apologetic and evidential value. The question cannot but arise: Where did the writers of this Bible get conceptions so original and unique? The world of mankind was forty centuries old when the New Testament began to be constructed, when the earliest books first appeared in the primitive Church. At least five great world kingdoms had in their way carried civilization to remarkable heights of development: the Egyptian, Assyrian-Babylonian, Persian, Greek, and Roman. Progress had not been along the lines of commerce, martial prowess, material grandeur, and imperial splendor, alone, but philosophy had won some of its proudest triumphs. The race had done much of its subtlest and most original thinking before the Nazarene began his career of teaching. Now, how can it be accounted for that a few humble fishermen of Judea, or even a trained Hebrew scholar who had the advantage of Roman citizenship and Greek culture, should have given to mankind absolutely new ideas, and those, too, on the most vital themes? How came it that such new and marvelous conceptions are found in the Word of God, and nowhere else? There is but one explanation: The world was visited by the Son of God. He told of heavenly things. He revealed the mind of God on subjects hitherto unveiled. What He had heard in a celestial school -- the University of God -- what no scholar or philosopher of earth had even imagined -- He testified, and some received His testimony and set to their seal, experimentally, that God is true. And so it comes to pass that the Bible -- because it is what it claims to be, God’s Word, conveying God’s thought -- gives us absolutely new ideas of the way of salvation, of the sinless sin bearer, of the risen Lord of life; and announces the simple terms whereby He becomes to the believer, the sphere of a new life -- his Justifier, Reconciler, Saviour. Let us tarry at the threshold of our study of this theme, to praise Him who in the Gospel of Christ has brought to light, life and immortality; who has made the cross of Calvary a tree of life, and the sepulcher in the garden a doorway of life, and the faith of a little child the condition of life, to every penitent and believing sinner. Toplady says; "When Christ entered into Jerusalem the people spread garments in the way: when He enters into our hearts, we pull off our own righteousness, and not only lay it under Christ’s feet but even trample upon it ourselves." Let a quotation from another writer, referring to Isaiah 53:5, enforce this same lesson: "Let every poor sinner, and let every preacher to sinners put the great truth where God puts it, in the very center and midst, as the most vital and important of all truths. How simple this verse which expresses it! It states facts, facts to which the prophet looked wonderingly forward, facts on which we look gratefully backward. He, the mighty and the holy One, He was wounded, bruised, chastised! He was treated thus, not because He deserved it, but for our sakes, because we deserved it. His punishment is our peace. His stripes are our healing. His death our life. O greatest of all facts! Well mayest Thou have the central place in prophecy, the central place in our hearts! This is the Gospel. To believe this is to be saved; He has borne the stripes and punishment due to each believer, who will, therefore, have none to bear. To believe this is to be happy, for it is to see a substitute in our place of doom and death, setting us free! To believe this is to be holy, for faith in such facts must make us love the One that suffered in our stead, and hate the sin that brought sore stripes on Him. Brother, canst thou make it singular, and say, ’He was wounded for my transgressions; He was bruised for my iniquities, the chastisement of my peace was upon Him, and with His stripes I am healed?’" The 20th of January 1896, marked the centenary of John Howard, the philanthropist, who went on his famous "circumnavigation of charity" to let light into the dungeons of the world’s prisons. His was a life of singular self-sacrifice for others. Beginning amid the cottages of Cardington, and undertaking reforms among his own tenantry, his work grew wider until from the jails and prisons of Britain it embraced the cells of the imprisoned everywhere. In Bedford jail, where Bunyan had spent twelve years a century before, Howard found men and women, who were felons, living in a common day room, their night-rooms being two dungeons "down steps." There was only a single courtyard for debtors and criminals, there was no apartment for the jailer, and the sanitary conditions bred fatal jail fever, which proved destructive also outside prison walls. Howard’s whole soul was so moved that he "emptied himself" of all that mortals prize, to go on his wide mission of love, and become a servant of servants to the lowest and vilest classes. The inscription on his monument is eloquently suggestive: Vixit propter alios salvos fecit. This was, indeed, the victory whereby he overcame. He lived for others, and he gave his life for their uplifting and salvation. He was so indifferent to fame that he forbade a project to build him a memorial. And, as Dean Milman says, "the first statue admitted to St. Paul’s was not that of a statesman, warrior, or even of a sovereign; it was that of John Howard, the pilgrim, not to gorgeous shrines of saints and martyrs, not even to holy lands, but to the loathsome depths of darkness of the prisons of what called itself the civilized world." Let us not forget where Howard learned his life lesson of philanthropy: it was from One of whom it was said, in taunt sublimely true: "He saved others; himself he cannot save" (Mark 15:31). The Son of God and Son of Man gave Himself a ransom for many. It was by His death, burial, and resurrection that He made possible a sphere of life for you and me. Life for us was purchased by death for Him. And this first of New Testament epistles is the revelation of the first conditions of our salvation. His cross abolished our judgment; His burial abolished for us the fear of death and the grave; and His resurrection became to us alike the hope and the pledge of life, both for soul and body. It is plain that to be in Christ justified, is far more than pardon or even reconciliation; it includes being counted as just, and put upon the same standing as Christ, before God. ======================================================================== CHAPTER 48: 02.02. CHAPTER 2 THE EPISTLES TO THE CORINTHIANS ======================================================================== CHAPTER 2 The Epistles to the Corinthians In 1 Corinthians 1:2, we first meet the phrase which we seek: "Sanctified in Christ Jesus," ["1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, 2 unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the Name of Jesus Christ our LORD, both theirs and ours" (1 Corinthians 1:1-2).] and, according to the rule that has been found to be true, this proves upon examination to furnish us with the keynote of both of these epistles. This thought is further amplified in the thirtieth verse of the same chapter, where, as from an exalted mountain peak, we seem to scan the whole horizon of our salvation and of the work of Christ. We are there taught that, being "in Christ Jesus," ["But of Him are ye in Christ Jesus" (1 Corinthians 1:30).] we find Him made, of God, "unto us wisdom, and righteousness, and sanctification, and redemption." ["But of Him are ye in Christ Jesus, Who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption" (1 Corinthians 1:30).] But, in these epistles, sanctification in Christ Jesus is as prominent as justification in Christ Jesus has been found to be in the Epistle to the Romans. In the latter, the death of Christ was made the most prominent; here, it is our life in Him and His life in us. There, our thoughts were directed mainly to His cross and passion; but here, it is to His Spirit, as bestowed upon the believer and dwelling in him. Or, to speak more accurately and carefully, the thought of the apostle Paul begins, in the epistles to the Corinthians, where, as we might say, it ends in the Epistle to the Romans. In the latter epistle we follow Christ through His death and burial to His resurrection, when He comes forth from the grave endowed with the Spirit of life. But the epistles to the Corinthians start -- may we not say? -- from His inbreathing of the Spirit into His disciples on the day of His resurrection and the subsequent induement of the disciples with the Spirit on the day of Pentecost. We might compare the two epistles thus: Romans: Justified in Christ Jesus by His blood. Corinthians: Sanctified in Christ Jesus by His Spirit. And, through both of the epistles to the Corinthians, the golden thread of connection is thus our union with Christ by the indwelling and inworking of His Holy Spirit. In First Corinthians (1 Corinthians 6:17) is the brief but grand statement which illuminates and illustrates both of these letters: "He that is joined unto the Lord is one spirit." In this language we have represented the highest conceivable unity. The stones of the building may be removed; the branch may be cut off from the vine, and the limb severed from the body; the sheep may wander from the shepherd, the child from the father; the bride may be divorced from the bridegroom; but you can not divide spirit asunder. Therefore, when we are told that "he that is joined unto the Lord is one Spirit," ["But he that is joined unto the LORD is one Spirit" (1 Corinthians 6:17).] we have the highest possible representation of unity -- a unity which nothing can dissolve. In the First Epistle to the Corinthians this unity with the Lord Jesus is exhibited as involving especially the following privileges and duties: First. A new knowledge of God, or insight into divine things (1 Corinthians 2:1-16). ["1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the Testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and Him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: 5 that your faith should not stand in the wisdom of men, but in the power of God. 6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 but we speak the Wisdom of God in a mystery, even the Hidden Wisdom, which God ordained before the world unto our glory: 8 which none of the princes of this world knew: for had they known it, they would not have crucified the LORD of Glory. 9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. 10 But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. 13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with Spiritual. 14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are Spiritually discerned. 15 But he that is Spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the LORD, that he may instruct Him? But we have the mind of Christ" (1 Corinthians 2:1-16).] Second. A new indwelling of God, we becoming His temple and hence a new possession of us by God (1 Corinthians 3:16). ["Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Corinthians 3:16).] Third. A new possession in God as our portion (1 Corinthians 3:21-23). ["21 Therefore let no man glory in men. For all things are yours; 22 whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 and ye are Christ’s; and Christ is God’s" (1 Corinthians 3:21-23).] Fourth. A new stewardship in God, with corresponding obligation (1 Corinthians 4:1-2). ["1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful" (1 Corinthians 4:1-2).] Fifth. A new separation unto God as His holy abode (1 Corinthians 6:11-20). ["11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the Name of the LORD Jesus, and by the Spirit of our God. 12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the LORD; and the LORD for the body. 14 And God hath both raised up the LORD, and will also raise up us by His own power. 15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16 What? know ye not that he which is joined to an harlot is one body? for two, saith He, shall be one flesh. 17 But he that is joined unto the LORD is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s" (1 Corinthians 6:11-20).] Sixth. A new sanctity even in secular toil, as a calling in which we abide with God (1 Corinthians 7:20-24). ["20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in the LORD, being a servant, is the LORD’s freeman: likewise also he that is called, being free, is Christ’s servant. 23 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with God" (1 Corinthians 7:20-24).] Seventh. A new subjection, even of the body, to His glory (1 Corinthians 9:27). ["But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway" (1 Corinthians 9:27).] Eighth. A new communion with God (1 Corinthians 10:16-17). ["16 The cup of blessing which we bless, is it not the communion of the Blood of Christ? The bread which we break, is it not the communion of the Body of Christ? 17 For we being many are one bread, and one body: for we are all partakers of that One Bread" (1 Corinthians 10:16-17).] Ninth. A new service to God, made possible by communion with Him (1 Corinthians 12:1-31). ["1 Now concerning Spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the LORD, but by the Holy Ghost. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same LORD. 6 And there are diversities of operations, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the Word of Wisdom; to another the Word of Knowledge by the same Spirit; 9 to another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 but all these worketh that one and the selfsame Spirit, dividing to every man severally as He will. 12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18 But now hath God set the members every one of them in the body, as it hath pleased Him. 19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 23 and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25 that there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. 27 Now ye are the body of Christ, and members in particular. 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that Miracles, then gifts of healings, helps, governments, diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way" (1 Corinthians 12:1-31).] Tenth. A new dominion of love as the controlling power (1 Corinthians 13:1-13). ["1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. 4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5 doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6 rejoiceth not in iniquity, but rejoiceth in the truth; 7 beareth all things, believeth all things, hopeth all things, endureth all things. 8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity" (1 Corinthians 13:1-13).] Eleventh. A new holiness and decorum in public assemblies (1 Corinthians 14:1-40). ["1 Follow after charity, and desire Spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the Spirit he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the Church. 5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying. 6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12 Even so ye, forasmuch as ye are zealous of Spiritual gifts, seek that ye may excel to the edifying of the Church. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 15 What is it then? I will pray with the Spirit, and I will pray with the Understanding also: I will sing with the Spirit, and I will sing with the Understanding also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet in the church I had rather speak five words with my Understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20 Brethren, be not children in Understanding: howbeit in malice be ye children, but in Understanding be men. 21 In the Law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear Me, saith the LORD. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole Church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth. 26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28 But if there be no interpreter, let him keep silence in the Church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion, but of peace, as in all Churches of the Saints. 34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the Law. 35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the Church. 36 What? came the Word of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the Commandments of the LORD. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order" (1 Corinthians 14:1-40). Twelfth. A new victory over death and the grave (1 Corinthians 15:1-58). "1 Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; 4 and that He was buried, and that He rose again the third day according to the Scriptures: 5 and that He was seen of Cephas, then of the twelve: 6 after that, He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, He was seen of James; then of all the apostles. 8 And last of all He was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God. 10 But by the grace of God I am what I am: and His grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed. 12 Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 and if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ: Whom He raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 and if Christ be not raised, your faith is vain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable. 20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the Firstfruits; afterward they that are Christ’s at His Coming. 24 Then cometh The End, when He shall have delivered up the Kingdom to God, even the Father; when He shall have put down all rule and all authority and power. 25 For He must reign, till He hath put all enemies under His feet. 26 The last enemy that shall be destroyed is death. 27 For He hath put all things under His feet. But when He saith all things are put under Him, it is manifest that He is excepted, which did put all things under Him. 28 And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be All in All. 29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30 And why stand we in jeopardy every hour? 31 I protest by your rejoicing which I have in Christ Jesus our LORD, I die daily. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. 33 Be not deceived: evil communications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 35 But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it die: 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38 But God giveth it a body as it hath pleased Him, and to every seed his own body. 39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42 So also is the Resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in Glory: it is sown in weakness; it is raised in Power: 44 it is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the Earth, earthy: the second man is the LORD from Heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the Kingdom of God; neither doth corruption inherit incorruption. 51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the Last Trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the Law. 57 But thanks be to God, which giveth us the victory through our LORD Jesus Christ. 58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the LORD, forasmuch as ye know that your labour is not in vain in the LORD" (1 Corinthians 15:1-58). This analysis is not, of course, exhaustive, but it serves, so far as we have carried it, to communicate to us how truly all the thoughts of these epistles revolve about the phrase we are considering, and the thought which it embodies. To resume: Christ is here represented as the sphere of sanctification and personal holiness. Being in Him, we have in Him unity with God by the Holy Spirit, which Spirit becomes the new element or atmosphere of that life of which Christ is the sphere. We have thus a new knowledge of God and a new indwelling of God in us; we thus possess God and are possessed by Him, separate and subject unto Him, so that even our bodies partake of His life and immortality. As Romans deals largely with what we are by our entrance into God, in Corinthians we are confronted with what we are by God’s entrance into us. There, it was the new sphere of life; here, it is the new atmosphere of life. There, we in Him; here, He in us. In Second Corinthians, the same great thought is further expanded and enlarged. Take, for instance, 2 Corinthians 1:20-22, ["20 For all the Promises of God in Him are Yea, and in Him Amen, unto the Glory of God by us. 21 Now He which stablisheth us with you in Christ, and hath anointed us, is God; 22 Who hath also sealed us, and given the earnest of the Spirit in our hearts" (2 Corinthians 1:20-22).] where we are taught that in Him we are established, anointed, sealed, and have the earnest or foretaste of our future inheritance. The dominant thought here is the privilege we have in and through Christ. Paul makes very emphatic and prominent our transformation into His image (2 Corinthians 3:18); ["But we all, with open face beholding as in a glass the Glory of the LORD, are changed into the same image from glory to Glory, even as by the Spirit of the LORD" (2 Corinthians 3:18).] our new creation in Christ Jesus (2 Corinthians 5:17); ["Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17).] our separation unto Him (2 Corinthians 6:14-18, 2 Corinthians 7:1); ["14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the Living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. 17 Wherefore come out from among them, and be ye separate, saith the LORD, and touch not the unclean thing; and I will receive you, 18 and will be a Father unto you, and ye shall be My sons and daughters, saith the LORD Almighty. 1 Having therefore these Promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Corinthians 6:14-18; 2 Corinthians 7:1).] our unselfish liberality as the fruit of our union with Him (2 Corinthians 8:1-24 and 1 Corinthians 9:1-15); ["1 Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches of Macedonia; 2 how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4 praying us with much intreaty that we would receive the Gift, and take upon us the fellowship of the ministering to the saints. 5 And this they did, not as we hoped, but first gave their own selves to the LORD, and unto us by the will of God. 6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. 7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. 8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 9 For ye know the grace of our LORD Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich. 10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. 11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. 12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 13 For I mean not that other men be eased, and ye burdened: 14 but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: 15 as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. 16 But thanks be to God, which put the same earnest care into the heart of Titus for you. 17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. 18 And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches; 19 and not that only, but who was also chosen of the Churches to travel with us with this grace, which is administered by us to the Glory of the same LORD, and declaration of your ready mind: 20 avoiding this, that no man should blame us in this abundance which is administered by us: 21 providing for honest things, not only in the sight of the LORD, but also in the sight of men. 22 And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you. 23 Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the Glory of Christ. 24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf. 1 For as touching the ministering to the saints, it is superfluous for me to write to you: 2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. 3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: 4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. 5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. 6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: 9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. 10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) 11 being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. 12 For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; 13 whiles by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; 14 and by their prayer for you, which long after you for the exceeding grace of God in you. 15 Thanks be unto God for His Unspeakable Gift" (2 Corinthians 8:1-24; 2 Corinthians 9:1-15).] our abundance of revelation in Him (2 Corinthians 12:1-21), etc. ["1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the LORD. 2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the Third Heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 6 For though I would desire to glory, I shall not be a fool; for I will say the Truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the LORD thrice, that it might depart from me. 9 And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 11 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. 12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong. 14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. 16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. 17 Did I make a gain of you by any of them whom I sent unto you? 18 I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? 19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: 21 and lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed" (2 Corinthians 12:1-21).] Here, again, we have attempted no exhaustive analysis, but have only sought to hint at the contents of the epistle, or draw the outline of this wonderful range of thought. In these two epistles, then, we have Christ as the sphere of our holiness, and privilege in Him; we have in Him everything else, and the very anticipation of heaven itself. We have conformity to His likeness, cleansing from sin, power over sin, fellowship with God, and revelations of the bliss of paradise, even while upon earth. If, in these two epistles, any thought overtops the rest, it is that of the new creation in Christ Jesus (2 Corinthians 5:17), ["Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17).] where the word "creature" should undoubtedly be rendered "creation." Compare Galatians 6:15. ["For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature" (Galatians 6:15).] The parallel passage is in Revelation 21:5, ["And He that sat upon the Throne said, Behold, I make all things new. And He said unto me, Write: for these Words are true and faithful" (Revelation 21:5).] where God says: "Behold, I make all things new." Here that is true of the individual which is there to be realized of the whole creation. We enter into Christ Jesus, and we have in Him the entrance into a new world, ourselves becoming a part of that new creation. A careful comparison of Second Corinthians (2 Corinthians 6:17-18; 2 Corinthians 7:1) ["17 Wherefore come out from among them, and be ye separate, saith the LORD, and touch not the unclean thing; and I will receive you, 18 and will be a Father unto you, and ye shall be My sons and daughters, saith the LORD Almighty. 1 Having therefore these Promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Corinthians 6:17-18; 2 Corinthians 7:1).] with the twenty-first chapter of Revelation (Revelation 21:3-5) ["3 And I heard a great voice out of Heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And He that sat upon the Throne said, Behold, I make all things new. And He said unto me, Write: for these Words are true and faithful" (Revelation 21:3-5).] will show how closely these two passages correspond. Here, also, we see how and why Christ becomes to us the sphere of new power in becoming the sphere of new life. A sphere contains an atmosphere, and that atmosphere may be quite different from that which is outside; it may have different qualities, and be capable of supporting life in a far higher degree. So, what we could not do, outside of Christ, becomes both natural and possible in Him, because we have new appetites, desires, and affinities. The old passions, habits, bondage, are displaced by a new life, capacity, and freedom. To clearly apprehend all this wonderful truth and freely enter into this privilege, is the ideal condition of a disciple. The idea of a new creation suggests to us also the kindred idea of a new adaptation, or affinity for God, on the part of the believer. Every form of animal existence, and even of vegetable existence, demands what we call its appropriate element; that is, a sphere of life with conditions which are necessary to its development, and even to its very subsistence and existence. We call the air the element of the bird, because the air and the bird are manifestly made for each other. We call the water the element of the fish for the same reason of mutual adaptation. The bird cannot live in the water, and the fish cannot live in the air. We observe that the bird has a breathing apparatus adapted to the atmosphere, and the fish has a breathing apparatus adapted to the water. If either were to exchange places with the other, there must be corresponding changes in its physical structure and adaptation; the bird, to live in the water, must have gills instead of lungs, and the fish to live in the air must have lungs instead of gills. So the bird’s wings must change to fins and the fish’s fins must change to wings. In fact, there would have to be changes in the whole structure, which it would be possible only for the Creator to effect. How wonderfully analogous to the case of the disciple! In order to enter into Christ Jesus and to exist in the new atmosphere which we find in this new sphere of life, that atmosphere must become our element; and there must be changes, which correspond to structural changes, which must take place in our very mental and moral constitution. As it were, the lungs must change to gills, or the gills to lungs. This is what we call the new birth, or regeneration. So far as we are concerned, the act by which we enter into Christ is the act of repentance and faith, repentance being the leaving of the old sphere of life behind us, and faith being the entrance into the new sphere. But there must be a divine act, corresponding to our human act -- an act of regeneration on God’s part, corresponding to the act of appropriation on our part; otherwise, even if it were possible for us to enter into the new sphere, we should find ourselves unable to live or abide in it. This is the mystery of the new birth. If any man be in Christ, he is by necessity a new creation. He must be born from above, born again, born of the Spirit, enabled to breathe the new atmosphere and live in the new element. Whether the human act or the divine act has the precedence, we are neither concerned to inquire, nor are we capable to determine. There is a profound mystery about the whole subject upon which the Word of God sheds no decisive light; but the paradox is not a contradiction, nor does the mystery involve an absurdity. It is sufficient for us to know that we shall never enter into Christ save by our own consent, and to know with equal certainty that we shall never enter into Christ without God’s new creative act. Here we must leave the mystery, while we bless God for the privilege. It will be seen by any thoughtful student of the Holy Scriptures how grand and important is the truth which thus meets us in these two epistles to the Corinthians. The indwelling of God in Christ is the full, final, and most complete argument for, and exhibition of, that doctrine of separation, which runs from Genesis to Revelation, throughout the entire Scripture. We may say that there are at least seven stages in the development of this doctrine: First. Separation by covenant, as when Abraham was called out from his country and his kindred ( see Genesis 12:1-7). ["1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: 2 and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3 and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the Earth be blessed. 4 So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. 5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. 6 And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. 7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, Who appeared unto him" (Genesis 12:1-7).] Second. Separation by divine fellowship, so exquisitely presented in Exodus (Exodus 33:14-16) . Moses represents the fact that God’s presence goes with His people as the one fact that separates himself and the people from all the others that are upon the face of the earth. ["14 And He said, My Presence shall go with thee, and I will give thee rest. 15 And he said unto Him, If thy presence go not with me, carry us not up hence. 16 For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the Earth" (Exodus 33:14-16).] Third. Separation by ordinances. See Leviticus 20:24-26 where three times God addresses His people as a separated people, and makes the ceremonial distinction and difference between clean and unclean beasts, fowls and reptiles, to be the outward sign of this separation. ["24 But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the LORD your God, which have separated you from other people. 25 Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean. 26 And ye shall be holy unto Me: for I the LORD am holy, and have severed you from other people, that ye should be Mine" (Leviticus 20:24-26).] Fourth. Separation by vow, as in the case of the Nazarite, in the sixth chapter of Numbers, where four conditions are made prominent: ["1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: 3 he shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. 4 All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. 5 All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. 6 All the days that he separateth himself unto the LORD he shall come at no dead body. 7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. 8 All the days of his separation he is holy unto the LORD. 9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 10 And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: 11 And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. 13 And this is the Law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: 14 and he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, 15 and a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. 16 And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering: 17 and he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. 18 And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings. 19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: 20 and the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. 21 This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the Law of his separation. 22 And the LORD spake unto Moses, saying, 23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, 24 The LORD bless thee, and keep thee: 25 the LORD make His face shine upon thee, and be gracious unto thee: 26 the LORD lift up His countenance upon thee, and give thee peace. 27 And they shall put My Name upon the children of Israel; and I will bless them" (Numbers 6:1-27).] 1. The suppression of appetite 2. Indifference to public custom 3. Absolute withdrawal from death or corruption 4. Supreme loyalty to God over all human kindred. Fifth. Separation by obedience as presented in the entire book of Deuteronomy (compare Deuteronomy 7:1-26). ["1 When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 2 and when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: 3 neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4 For they will turn away thy son from following Me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. 5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. 6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the Earth. 7 The LORD did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: 8 but because the LORD loved you, and because He would keep the Oath which He had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. 9 Know therefore that the LORD thy God, He is God, the Faithful God, which keepeth Covenant and mercy with them that love Him and keep His Commandments to a thousand generations; 10 and repayeth them that hate Him to their face, to destroy them: He will not be slack to him that hateth Him, He will repay him to his face. 11 Thou shalt therefore keep the Commandments, and the Statutes, and the Judgments, which I command thee this day, to do them. 12 Wherefore it shall come to pass, if ye hearken to these Judgments, and keep, and do them, that the LORD thy God shall keep unto thee the Covenant and the mercy which He sware unto thy fathers: 13 and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. 14 Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. 15 And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. 16 And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee. 17 If thou shalt say in thine heart, These nations are more than I; how can I dispossess them? 18 Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt; 19 the great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid. 20 Moreover the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. 21 Thou shalt not be affrighted at them: for the LORD thy God is among you, a Mighty God and Terrible. 22 And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. 23 But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. 24 And He shall deliver their kings into thine hand, and thou shalt destroy their name from under Heaven: there shall no man be able to stand before thee, until thou have destroyed them. 25 The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God. 26 Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing" (Deuteronomy 7:1-26).] Sixth. Separation by wedlock or espousal. See Jeremiah 3:14 : "I am married unto you." Compare Ezekiel 16:1-63. ["1 Again the Word of the LORD came unto me, saying, 2 Son of man, cause Jerusalem to know her abominations, 3 and say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite. 4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. 5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. 6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. 7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. 8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread My skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest Mine. 9 Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil. 10 I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk. 11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 14 And thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness, which I had put upon thee, saith the Lord GOD. 15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. 16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. 17 Thou hast also taken thy fair jewels of My gold and of My silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, 18 and tookest thy broidered garments, and coveredst them: and thou hast set Mine oil and Mine incense before them. 19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. 20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, 21 that thou hast slain My children, and delivered them to cause them to pass through the fire for them? 22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood. 23 And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;) 24 that thou hast also built unto thee an eminent place, and hast made thee an high place in every street. 25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms. 26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke Me to anger. 27 Behold, therefore I have stretched out My hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way. 28 Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied. 29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. 30 How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman; 31 in that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; 32 but as a wife that committeth adultery, which taketh strangers instead of her Husband! 33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. 34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary. 35 Wherefore, O harlot, hear the Word of the LORD: 36 Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; 37 behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. 38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. 39 And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. 40 They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. 41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. 42 So will I make My fury toward thee to rest, and My jealousy shall depart from thee, and I will be quiet, and will be no more angry. 43 Because thou hast not remembered the days of thy youth, but hast fretted Me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations. 44 Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter. 45 Thou art thy mother’s daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite. 46 And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. 47 Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways. 48 As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. 49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. 50 And they were haughty, and committed abomination before me: therefore I took them away as I saw good. 51 Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done. 52 Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters. 53 When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them: 54 that thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them. 55 When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. 56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, 57 before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about. 58 Thou hast borne thy lewdness and thine abominations, saith the LORD. 59 For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the Oath in breaking the Covenant. 60 Nevertheless I will remember My Covenant with thee in the days of thy youth, and I will establish unto thee an Everlasting Covenant. 61 Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. 62 And I will establish My Covenant with thee; and thou shalt know that I am the LORD: 63 that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD" (Ezekiel 16:1-63).] Compare also Ephesians 5:25-33, ["25 Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it; 26 that He might sanctify and cleanse it with the washing of water by the Word, 27 that He might present it to Himself a Glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the LORD the Church: 30 For we are members of His body, of His flesh, and of His bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the Church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband" (Ephesians 5:25-33).] where this doctrine of the divine espousal of His people in Christ is expanded and applied. Seventh. But, when we come to the epistles of the Corinthians, we have the last and greatest of all the modes of separation: The indwelling of God in the believer by the Holy Ghost, which makes man God’s habitation, temple, holy of holies! There are two ways in which a man shows himself to be the owner of a house: First, by purchase; second, by occupation. He buys the dwelling, and then he enters into it and lives in it. And these are the two ways in which God is represented as making the believer His special dwelling-place: First, you are bought with a price; second, the Spirit of God dwells in you. There can be no separation more unmistakable than this. We have been purchased by redeeming blood for the habitation of God through the Spirit, and through the Spirit God actually does indwell in every true believer. Such indwelling of God should insure the holiness of the believer. Walter Scott wrote of a certain acquaintance: "I cannot tolerate that man; and it seems to me as if I hated him for things not only past and present, but for some future offense which is as yet in the womb of fate." The Holy Ghost’s inhabitation should leave no possibility of actual sinning nor room even for the thought of sin. And where is such cleanness of soul to come from, apart from Christ? "By no political alchemy," Herbert Spencer tells us, "can you get golden conduct out of leaden instincts." The power to set the heart right, to renew the springs of action, comes from Christ through the Holy Spirit. We thus reach the second stage of our journey through these paths of God’s truth. And we here find Jesus Christ our Lord presented as the sphere of the believer’s holy living -- his sanctification as well as justification, his higher salvation from sin as well as from sin’s penalty. Salvation is not by character, but it is not independent of character. Heaven is not and cannot be the home of saved souls, if it be not also the abode of sanctified souls. God could have nothing less than a clean house where He lives. Nothing defiled or defiling can enter there; and He, whom the Epistle to the Romans shows as the secret of our entrance into a justified state, is here revealed to us as inbreathing the very Spirit and life of God, whereby we are made partakers of the divine nature, and thereby possible partakers of the divine bliss. ======================================================================== CHAPTER 49: 02.03. CHAPTER 3 THE EPISTLE TO THE GALATIANS ======================================================================== CHAPTER 3 The Epistle to the Galatians Of this epistle, both chapter one and chapter two, as far as verse 14, are historical and introductory, and the proper argument of the epistle is not fully entered upon until this preliminary or prefatory portion is passed. But, so soon as we touch the body of the epistle proper, we find the phrase in Christ or its equivalent, with Christ, abounding. See Galatians 2:15-20. ["15 We who are Jews by nature, and not sinners of the Gentiles, 16 knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the Law am dead to the Law, that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, Who loved me, and gave Himself for me" (Galatians 2:15-20).] Not only does the relation of the believer to Christ, as the sphere of his being, again appear here, as the controlling thought of this epistle, but in no equal number of words found anywhere else is the subject presented with such completeness and comprehensiveness. Every variety of expression is here found, such as "by the faith of Christ," "crucified with Christ," [Galatians 2:20] et cetera, but the most striking words which arrest the eye are these: "I live, yet not I, but Christ liveth in me."[Galatians 2:20]. Here is the key to the Epistle to the Galatians: "In Christ Crucified, yet living unto God." As a believer I am in Christ, and therefore I am dead to the law and to its penalty; I am in Christ, and therefore alive unto God, and dead to the world (Galatians 6:14) ["But God forbid that I should glory, save in the Cross of our LORD Jesus Christ, by Whom the world is crucified unto me, and I unto the world" (Galatians 6:14).] and to the old self-life, and to the power of the flesh (Galatians 5:24). ["And they that are Christ’s have crucified the flesh with the affections and lusts" (Galatians 5:24).] There are thus four aspects of the crucifixion -- in a sense a four-fold crucifixion of the believer: he dies to the law both as a justifier and an accuser; he dies to the world with its fascination and domination; he dies to the flesh with its affections and lusts; and he dies to himself that Christ may live in him. The full significance of this teaching will be seen only when the exact language is carefully noted, even to the changes of voice, mood, and tense in the verb, and of prepositions which here are to be found in great variety. To begin with the prepositions: in Galatians 2:19-20, ["19 For I through the Law am dead to the Law, that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, Who loved me, and gave Himself for me" (Galatians 2:19-20).] we have in the English version seven prepositions: through, to, unto, with, in, by, for; and in the Greek three dia, en, huper; others being suggested by the case of nouns and by the construction of the sentence, and which the English translation admirably renders by the seven prepositions there found. But let us notice also the changes of verbs: "I am dead," or, "I died" (RV); "I am crucified," or, "I have been crucified (RV); "the world is crucified," or "hath been crucified unto me" (RV); and, "have crucified the flesh." One cannot but observe the marked change in the last case, where we have not the passive but active voice; and not without reason. For in part our crucifixion with Christ is judicial, constructive, passive, belonging wholly to the past and completed work of the cross; but in part it is practical, actual, destructive of a present power and enemy; and active, as something in which we take active part. So far as the law is concerned, I have nothing to do as a believer but to accept Christ’s satisfaction of its claims by His death, and His purchase of my justification by His obedience. The whole transaction is as much a past one as a canceled debt or a ransom paid. I, through the law, which brought Him to the cross as the sinner’s satisfaction and surety, died, in Him, to the law, both as my vindicator and accuser. And so, in His death, with which by faith I am identified, the world is forevermore made my enemy because it was His, and I am in Him exposed to its derision as was He. To be in Christ implies that I am no more in the world as the sphere of my true life, love, and satisfaction. This again is a past transaction, though it may become more and more a practical reality as I come more under the power of that transaction. But, as to the flesh with its affections and lusts, is not that a daily dying to which I consent as a present fact, and which implies present pain? The faith whereby I am made one with Christ as the sinbearer implies no participation in His vicarious agony. He suffered for me, the just for the unjust, that He might bring me unto God. But I did not suffer with Him on the cross, nor in any sense share that vicarious death, save as He was my Substitute that I might not come into judgment. He bore my sins that I might not bear them; and from the moment of my full acceptance of Him as my Saviour and Substitute and Surety, my penalty is borne and my judgment is past. Not so of this flesh crucifixion. It is something to which I consent as a present experience. It has to do, not with a justification which He bought for me and which I afterward accepted, without participation in the process; but with a sanctification that is wrought in me by the indwelling Spirit and which I am now to participate in, working out my own salvation with fear and trembling, knowing that it is God that worketh in me both to will and to do. This is the mortifying of our members which are upon the earth, referred to in Romans 8:13 ["For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live" (Romans 8:13).] and in Colossians 3:5 : "Mortify therefore your members." Mortify does not mean to reckon dead but to make dead. Here is a daily, practical, painful death which by the Spirit we in a sense inflict on ourselves, not in any meritorious sort, but as a matter of choice, that we may be actually identified with Christ in holy living and serving, as we are judicially one with Him in the justifying efficacy and effect of His crucifixion. Thus the Epistle to the Galatians meets the believer where the epistles to the Romans and to the Corinthians leave him, and urges him forward. It is the epistle of "newness of life," corresponding to His forty days’ walk after His resurrection. How beautiful, and how significant! In Romans, we saw the believer in Christ expiating the law’s penalty and satisfying its claims, dying, buried, and then rising by the power of the Spirit, prepared to live unto God. In Corinthians, we saw him inbreathed and indwelt of the Spirit and finding in the Spirit his divine element, the source and secret of continuous life and permanent and indissoluble union with Christ. And now the Epistle to the Galatians opens up before the believer a complete life walk, corresponding to the path which the risen Christ pursued between the sepulcher and the ascension. That walk of His in newness of life covered forty days, the period of completeness, and it stands for the rounded-out life of the believer, after he is risen with Christ and has received the Holy Spirit, whose indwelling makes such a "walk" with God, in the Spirit, possible. For this reason it is that nowhere else but in this epistle do we find the three foes of the holy life, all put before us in their relations to Christ’s cross. There is our first foe -- the world -- and what shall I do to meet that and overcome it? "This is the victory that overcometh the world, even our faith" (1 John 5:4). He has overcome the world, and He bids us be of good cheer (John 16:33). ["These things I have spoken unto you, that in Me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (John 16:33).] We have only to accept our justified standing in Him and reckon on His death for us and His life in us, and the power of the world is broken. Because it was and is His enemy, it is also ours; but because it was and is His vanquished foe, it is also our subdued, defeated, overcome foe. The powers of the age to come we have tasted, and the powers of the present evil age are driven back, and so a second foe is defeated. We look at the unseen and eternal, rather than the seen and temporal, and walk by faith, not by sight. But there is a second foe of our spiritual life and holy walk, and how shall we meet it? It is the flesh, with its affections and lusts warring against the Spirit with the aspirations and affinities for God which the Spirit makes possible. Here again we are crucified with Christ. We take our stand at the cross and consent to be nailed to it, voluntarily, actually; to submit to the pain whereby the flesh dies; the hands are pierced that carnal work may no longer be done in the energy of the flesh; the feet are pierced that no longer we may walk according to the flesh; the brow is pierced with the thorn crown that our head may not any longer be held up for human diadems and fading laurel wreaths; the side is pierced that the heart may relinquish its fleshly energy and preference, and be occupied with God. This is (let us not deny it!) a painful process. It is the voluntary and daily crucifixion of the fleshly affections and lusts. And so, but only so, is a third foe defeated by the cross, which we take up daily, that we may follow Him. Another foe remains, subtlest of all -- the self-life. What a host of foes in one: the self-trust that prevents trust only in Him, the self-help that turns us from our only true Help, the self-love that makes our own advantage an idolatrous object, the self-pride that absorbs us in our own supposed excellence, the self-defense that makes us our own champions and promotes endless strife, the self glory that puts even the glory of God in the background. What shall be done with the self-life? Let us learn here that the only hope again is in being crucified with Christ. On the cross His self-life, though never corrupted by sin, was given up for others. He gave Himself for us. And He says to us, if any man will come after me, let him deny himself -- not his self-indulgences, which may only change their form, but himself. Much that we call self-denial is not self-denial at all. We cut off some branch of our selfish enjoyments, but the only effect is to throw back the sap into the other branches to make them more vigorous and fruitful. The ax must be laid at the root of the tree; that is denial of self. And then, as Dr. Moule beautifully says, the great gigantic, arrogant, nominative "I" is "inflected into the prostrate, humble, objective me" -- "I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me." [Galatians 2:20]. There remains but one more foe -- the devil -- and we shall see that his defeat is presented to us, not in this epistle, but in the Epistle to the Ephesians; and for the obvious reason that that victory is connected not so much with the death of Christ as with His ascension to the heavenlies. Here we have to do with those foes of holy living whose defeat is particularly associated with His cross. I am crucified with Christ, and hence I am dead to the law, I am crucified to the world, I have crucified the flesh, and the self-life is nailed to the cross that the I might no longer be active but passive -- the me in whom He dwells and works. I cannot be crucified to the devil, nor can I crucify him; even to the crucified disciple he appears as a wily foe, constantly on the alert, and we need to mount with Christ to the heavenlies before Satan is beneath our feet. What wonder, then, that in Galatians 6:15, ["For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature" (Galatians 6:15).] as in 2 Corinthians 5:17, ["Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17).] we have Christ presented as the sphere of the new creation. In Christ Jesus neither circumcision nor uncircumcision availeth anything, but a new creation; no forms, ceremonies, rites, regulations of the outer life can effect or affect the new position in Christ. We enter into Him by faith, and find that we are in a sphere where all things are new. No law thunders its alarms there: we are on Zion, not underneath Sinai. The world makes no appeal there, for its gold would be trodden under feet as refuse, and its crowns are all seen to be withered and worthless. The flesh has no control there, for the law of the Spirit of life controls the whole being. The old self sways us no longer, for what used to exalt itself against God and usurp authority, is content to be servant of servants to Him. We are in Christ, in a new world of privilege and possession. Like Him in His forty days’ walk we are living a supernatural life, a life more in heaven than on earth, a life in the power of the Spirit, a life which defies all the old forces that swayed us, as He was no longer under the limitations of the human and the natural. The new walk with God in Christ is a walk in an essentially new world of dependence on God and of power in God. Of course, no rites will avail to introduce us into such a new world -- renewal alone would suffice. Here, then, we have found Christ the sphere of a new life which comes to us by the surrender of the old. We cease from all dependence on the law that we may know the power of grace. We cease from all dependence on the flesh that we may walk in the Spirit, and no longer fulfill its lusts. We cease from walking with the world that we may walk with God, and we resign the self-life that the Christ-life may be fully regnant in us. This epistle suggests a possible and practical walk with God. But its secret is a new atmosphere of life. There is a displacement of a hostile element, that once made holy living impossible, by another element which, so far as it prevails, renders deliberate sinning quite as impossible. "Walk by the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would" (Galatians 5:16-17 RV). To one who walks in the Spirit, the lusts of the flesh become impotent to control, until the spiritual man comes at last to marvel that he ever felt certain inclinations and passions swaying him. Let us once more hear the old Eastern story: The haughty favorite of an Oriental monarch threw a stone at a poor priest. The dervish did not dare to throw it back, for the favorite was very powerful. So he picked up the stone and put it carefully in his pocket, saying to himself: "The time for revenge will come by and by, and then I will repay him." Not long afterward, walking in one of the streets, he saw a great crowd, and found to his astonishment, that his enemy, the favorite, who had fallen into disgrace with the king, was being paraded through the principal streets on a camel, exposed to the jests and insults of the populace. The dervish seeing all this, hastily grasped at the stone which he carried in his pocket, saying to himself: "The time for my revenge has come, and I will repay him for his insulting conduct." But after considering a moment, he threw the stone away, saying: "The time for revenge never comes; for if our enemy is powerful, revenge is dangerous as well as foolish, and if he is weak and wretched, then revenge is worse than foolish, it is mean and cruel. And in all cases it is forbidden and wicked." Not only for revenge, but for all voluntary sin, the time should never come to a regenerated child of God. The believer, having received the Spirit of God as the indwelling Spirit, must accept Him practically as the inworking Spirit, and follow His gentlest and faintest motions and leadings. There is something higher than even to be taught by the Spirit, namely, to be led of the Spirit. We fear many have been taught who have not been led; and failure to be led makes us more and more incapable of being taught, for the disobedient soul becomes callous to divine impression. He who is risen with Christ, and has the Breath of God in him, should live as a risen, quickened, breathing son of God, and walk in the Spirit in newness of life. This expression, first found in Romans 6:4, is one of singular meaning, and the whole Epistle to the Galatians is a commentary upon it. Let us, therefore, tarry to examine it more carefully. "That, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Two things here are very noticeable. First, there is to be a walk in newness of life, and, second, it is to find its type and likeness in the resurrection life of the Lord Himself. This phrase, "newness of life," occurs only here, and itself opens up an immense territory of thought. Even in the life of the God-man there was, after His rising from the dead, a newness of life manifested, which is the type and pattern of what our life may be and ought to be in Him. We observe apparently new conditions in our Lord’s post-resurrection life on earth. Up to this time Christ had a mortal body, born of a woman, made under the law, and subject to human limitations, identified with the condition of humanity. Death was possible to that body, and actually endured by Him as part of His humiliation. But, after the resurrection, when He rose to die no more, and death had no more dominion over Him, He was, indeed, the "Prince of Life." [Acts 3:15]. His life was now and henceforth a resurrection life. He was "declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead" (Romans 1:4) . It was a supernatural life. His rising was a miracle. If the Scriptures are very minutely examined, it will be found that He appears to have come forth without human or even angelic aid. Though the angel rolled back the stone from the door of the sepulcher, it is never once intimated that Christ waited for that before He left the sealed tomb; it would rather appear that He emerged from that closed tomb as One who could not be thus holden. And so there is more than an intimation that He sloughed off those grave wrappings, and left them in their original convolutions, undisturbed, as they were wrapped or rolled about Him.This was what convinced John that the resurrection was miraculous. He saw the long linen cloths -- which, with a hundred pounds of spices, had been tightly wrapped about the Lord’s body and head -- lying on the floor of the rock tomb, exactly as He had been enveloped in them. His body, endowed with resurrection power, had slipped out from these tight and heavy cerements of the grave (John 20:5-7). ["5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself" (John 20:5-7).] They could not hold Him fast. All through those forty days Christ seems to have been independent of former conditions and limitations. He entered with in closed doors, He assumed different forms, He appeared instantly and as instantly vanished; and finally ascended as one whom even gravitation no more controlled. All this suggests what is meant by our walking in newness of life, and why such a simile is connected with it, "that, like as Christ was raised from the dead," [Romans 6:4], etc. Our life in Him should be a life subject to entirely new conditions -- essentially a resurrection life: a life supernatural in power, possible only by the Spirit of Holiness; a life no longer under the dominion of former lusts, fleshly bondage; essentially a divine life, in which celestial forces prevail; a life of heavenly knowledge, and strength, and peace, and patience, and power; a life of heavenly frames, having the lamb-like, dove like quality. Our resurrection life may be and should be like His, more of heaven than of earth, a mysterious life that no worldly man or worldly minded disciple can understand or explain. This epistle contains an instructive allegory or parable, that of Hagar and Ishmael, the pertinency of which is not seen by every reader. Let us close this chapter by a reference to it. In Genesis 4:22-31, this history is presented as having a deeper allegorical meaning than the mere surface reveals. This Hagar is Mount Sinai, which gendereth to bondage. Sarah represents grace, and Isaac, her son, the liberty of faith. Hagar represents law, and Ishmael, who is her son, represents the bondage which unbelief engenders. The territory in which both for a time sought to live is the believer’s own experience. But the two are incompatible and irreconcilable. Faith and unbelief, liberty and slavery, love and fear, hope and despair, cannot abide together. And God says to every child of His, "cast out the bondwoman and her son, for there can be no common inheritance for the son of the bondwoman and the son of the freewoman. Give your heart wholly to the dominion of grace and faith." The same lesson is taught in Hebrews 12:18-29, ["18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 and the sound of a trumpet, and the Voice of Words; which Voice they that heard intreated that the Word should not be spoken to them any more: 20 (For they could not endure that which was commanded, and if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 and so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 but ye are come unto mount Sion, and unto the city of the Living God, the Heavenly Jerusalem, and to an innumerable company of angels, 23 to the general assembly and Church of the Firstborn, which are written in Heaven, and to God the Judge of All, and to the spirits of just men made perfect, 24 and to Jesus the Mediator of the New Covenant, and to the Blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not Him that speaketh. For if they escaped not who refused him that spake on Earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven: 26 whose Voice then shook the Earth: but now He hath promised, saying, Yet once more I shake not the Earth only, but also Heaven. 27 And this Word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 for our God is a Consuming Fire" (Hebrews 12:18-29).] in that other parable of Sinai and Sion. Leave the mount that quakes and burns, with its blackness and darkness and tempest and trumpet and awful voice of law; and live on Mount Sion, the place of the King’s palace, with its holy memories, experiences, and prospects. There you look back to Calvary’s cross, up to heaven’s daily blessing, and forward to the far but near horizon of the blessed hope. Faith reconciles; faith saves, not only from hell, but from the inward slough of despond and the torments of fear. Faith makes real the encampment of God’s holy angels about the believer and the fellowship of all redeemed souls in heaven and earth. Faith makes you conscious and confident of your heavenly citizenship, and your interest in atoning blood, which calls not for vengeance but for mercy. All these lessons are summed up in that one verse: "That, like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." [Romans 6:4]. ======================================================================== CHAPTER 50: 02.04. CHAPTER 4 THE EPISTLE TO THE EPHESIANS ======================================================================== CHAPTER 4 The Epistle to the Ephesians Ephesians 1:1 contains the expression, "faithful in Christ Jesus," and the third verse furnishes the key to this epistle in one short sentence, comprising the sum of all its exalted teaching: "Who hath blessed us with all spiritual blessings in the heavenlies in Christ." This letter to the Ephesians lifts us to the very summit, the third heaven of privilege, and is especially rich in that phrase which we are now devoutly tracing throughout the New Testament. We find here at least ten separate uses or combinations of the words in Christ or in Him, as applied to the present estate of the believer, and as exhibiting His possible heavenly life even while on earth; and there is one besides which refers to coming blessing. These features of this epistle we shall find singularly true also of the companion Epistle to the Colossians. In this epistle we are declared to be, in Christ, ["Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus" (Ephesians 1:1).] chosen, ["According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love" (Ephesians 1:4).] predestinated to the adoption of children, ["Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will" (Ephesians 1:5.] accepted; ["To the praise of the glory of His grace, wherein He hath made us accepted in the Beloved" (Ephesians 1:6).] to have redemption and forgiveness, ["In Whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace" (Ephesians 1:7).] to be quickened or made alive, ["And you hath He quickened, who were dead in trespasses and sins" (Ephesians 2:1).] raised, ["And hath raised us up together" (Ephesians 2:6).] seated in the heavenlies; ["And made us sit together in heavenly places in Christ Jesus" (Ephesians 2:6).] to have been sealed and to have obtained an inheritance: ["13 In Whom ye also trusted, after that ye heard the Word of Truth, the Gospel of your salvation: in Whom also after that ye believed, ye were sealed with that Holy Spirit of Promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory" (Ephesians 1:13-14).] these are the ten present blessings, and the one, yet future, is that in Him we are to be gathered together in one, with all saints, at His coming. The peculiar truth thus introduced to our view in this epistle is, therefore, the heavenly nature and divine fulness of this sphere of the new life. When by faith we enter into Christ, the life we are introduced into, is not earthly, but essentially heavenly. It is not to be confounded with joys and privileges which are of this world, however pure and lawful. In Christ we are lifted above the level even of saintly communion as such. Our human ties and relations with God’s own people are very precious, but that of which the Spirit here treats is something higher than the human relation which disciples sustain here to each other. We ascend in thought above the Church on earth, with its assemblies of saints, its sacraments, ordinances, and fellowship; here we are viewed as one with Christ and one in Christ. He, indeed, in heaven, and we on earth; yet our life in Him a heavenly life because it is in Him who is in heaven. Hence the word "places," supplied by the translators, may mislead, for we are not as yet in heavenly places but in earthly places, though we may and ought to be in heavenly states of mind, heart, and experience. The difference is not a mere verbal distinction. A devout woman whom I once visited, to condole with her on the recent departure of an aged and most saintly mother, said to me with a smile: "For forty years, my dear mother’s mind has been in heaven." And I could not but recall those exquisite lines of Goldsmith: Like some tall cliff that lifts its awful form, Swells from the vale but midway leaves the storm, Though round its breast the rolling clouds are spread, Eternal sunshine settles on its head. While yet in the body and on earth, the mind and heart may be in heaven; we ought to be essentially living on a higher, celestial level. This is the grand possibility and privilege to which the Holy Spirit turns our eyes. And, as all saints are, alike, in Christ Jesus, they are all in Him one. This thought of our unity in Christ runs side by side with the other, of our high privilege in Him, throughout these chapters. In fact, this unity is itself one of the most exalted forms of this heavenly life, and is more emphasized here than perhaps anywhere else, more figures being here employed to give it expression than in the whole New Testament besides. Let us first of all glance at the teachings here contained as to this unity of saints in Christ Jesus. To begin with, the conception of Christ, as the sphere of all holy living, implies this unity. This sphere is invisible, however real, and our entrance into it and our abiding in it are not therefore matters of sense. Our place in it has to be obtained or received through the Spirit’s working, and recognized or perceived through the Spirit’s teaching. We must also recognize the place of other saints in the same sphere, by the same spiritual discernment. As we come into contact with true fellow believers and perceive in them the Christ image -- as we see that they breathe the same air and live the same life, that they also belong to Christ and partake also of His Spirit, our conception of the unity of all believers in Him grows continually in vividness of impression. We cannot help our love going out to them; to whatever different sphere they may belong, in family, social, or national life, they belong with us to that supreme sphere which is celestial and eternal. And here is the only real hope of unity in the Church: it is found in the recognition of our mutual relation to Christ, and in Him to each other -- as our Lord prayed, "that they also may be one in us" (John 17:21). The spheres of family life, social life, church life, and national life are all visible, and they impress us with a vivid sense of our unity, as brothers, neighbors, fellow church members, fellow citizens. But, to a true child of God, the invisible bond that unites all believers to Christ is far more tender, and lasting, and precious; and, as we come to recognize and realize that we are all dwelling in one sphere of life in Him, we learn to look on every believer as our brother, in a sense that is infinitely higher than all human relationships. This is the one and only way to bring disciples permanently together. All other plans for promoting the unity of the Church have failed. Let us live more and more in Christ, and then we shall and must live more and more in the bonds of a holy love and peace. It must be first of all the unity of the Spirit. This unity in Christ is so prominent in this epistle that we must not lightly pass it by. Besides the general conception of Christ as the sphere of holy life, common to all these epistles, we shall find the following other figures used here to express the same thought: 1. The body of which He is the Head and we the members (Ephesians 1:22-23; Ephesians 2:16; Ephesians 4:12-16). ["22 And hath put all things under His feet, and gave Him to be the Head over all things to the church, 23 which is His Body, the fulness of Him that filleth all in all" (Ephesians 1:22-23). "And that He might reconcile both unto God in one body by the Cross, having slain the enmity thereby" (Ephesians 2:16). "12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 but speaking the Truth in love, may grow up into Him in all things, which is the Head, even Christ: 16 from Whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (Ephesians 4:12-16).] 2. God’s workmanship (Ephesians 2:10). ["For we are His workmanship , created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Ephesians 2:10).] Poiema -- same word as in Romans 1:20, ["For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made , even His eternal power and Godhead; so that they are without excuse" (Romans 1:20).] a creation with a definite purpose, or object, and we, all, parts of that sphere of creation -- "God’s poem". 3. A commonwealth (Ephesians 2:12). ["That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of Promise, having no hope, and without God in the world" (Ephesians 2:12).] politeia -- a community in which we are citizens, introduced into it by the blood (Ephesians 2:19). ["Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God" (Ephesians 2:19).] 4. A temple, with the middle wall of partition broken down (Ephesians 2:14). "He is our peace." Two courts -- one. ["For He is our Peace, Who hath made both one, and hath broken down the middle wall of partition between us" (Ephesians 2:14).] 5. One new man (Ephesians 2:15). ["Having abolished in His flesh the enmity, even the Law of commandments contained in ordinances; for to make in Himself of twain One New Man, so making peace" (Ephesians 2:15).] A very remarkable expression, nowhere else used. 6. One household of God (Ephesians 2:19). ["Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God" (Ephesians 2:19).] Oikeios, members of one household. 7. One building or temple (Ephesians 2:20, Ephesians 2:22). ["20 And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Corner Stone; 22 in Whom ye also are builded together for an habitation of God through the Spirit" (Ephesians 2:20; Ephesians 2:22).] In this case with reference to the one foundation, etc., and one habitation of God through the Spirit. 8. Fellow heirs (Ephesians 3:6). ["That the Gentiles should be fellowheirs, and of the same body, and partakers of His Promise in Christ by the Gospel" (Ephesians 3:6).] Co-heirs, participators of one inheritance. 9. Family (Ephesians 3:15). ["Of whom the whole family in Heaven and Earth is named" (Ephesians 3:15).] Patria, tribe or race from one father -- an amplification and expansion of the idea of one household. 10. One body and one Spirit (Ephesians 4:4). ["There is one body, and one Spirit, even as ye are called in one hope of your calling" (Ephesians 4:4).] The septi-form of unity is contained in chapter 4, one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father. ["4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One LORD, one faith, one baptism, 6 One God and Father of all, Who is above all, and through all, and in you all" (Ephesians 4:4-6).] 11. The bride, or wife (Ephesians 5:22-23). 12. The panoply (Ephesians 6:10 and the following verses). All true believers are wearing the same armor, and panoplied in the same divine power. This unity with Christ and in Him is in this epistle made to depend on our partaking of His Spirit, and hence the prominence of the Holy Spirit, to whom the references are very frequent and varied: That Holy Spirit of promise whereby we are sealed (Ephesians 1:13). ["In Whom ye also trusted, after that ye heard the Word of Truth, the Gospel of your salvation: in Whom also after that ye believed, ye were sealed with that Holy Spirit of Promise" (Ephesians 1:13).] The Spirit of wisdom and revelation in the knowledge of Him (Ephesians 1:17). ["That the God of our LORD Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the Knowledge of Him" (Ephesians 1:17).] The Spirit of power who wrought in Christ and raised Him from the dead (Ephesians 1:19-20). ["19 And what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, 20 which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the Heavenly Places" (Ephesians 1:19-20).] The Spirit of access, by whom we have access to the Father (Ephesians 2:18). ["For through Him we both have access by one Spirit unto the Father" (Ephesians 2:18).] The Spirit of inhabitation whereby God dwells in us (Ephesians 2:22). ["In Whom ye also are builded together for an habitation of God through the Spirit" (Ephesians 2:22).] The Spirit of revelation of the mystery of Christ (Ephesians 3:5) ["Which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit" (Ephesians 3:5).] The Spirit of strength and might in the inner man (Ephesians 3:16). ["That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man" (Ephesians 3:16).] The Spirit of unity in the body (Ephesians 4:4) ["There is one body, and one Spirit, even as ye are called in one hope of your calling" (Ephesians 4:4).] The Spirit of fruitfulness in all goodness (Ephesians 5:9) ["(For the fruit of the Spirit is in all goodness and righteousness and truth;)" (Ephesians 5:9).] The Spirit of fullness, making all our life spiritual (Ephesians 5:18). ["And be not drunk with wine, wherein is excess; but be filled with the Spirit" (Ephesians 5:18).] The Spirit of truth whose sword is the Word (Ephesians 6:17). ["And take the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God" (Ephesians 6:17).] The Spirit of supplication and intercession (Ephesians 6:18). ["Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" (Ephesians 6:18).] Thus there are at least twelve or thirteen references to the Spirit of God. Here, then, is the added teaching of the Epistle to the Ephesians, as compared with the preceding: Christ is the sphere of all heavenly privilege and blessing. We have first of all fellowship with Him, so that, as He is so are we in this world. We are so in Him that God looks on us only as in Him, as having been and done and borne and achieved all that He has Himself. In Him we are God’s elect, accepted, forgiven, redeemed, raised from the dead, sealed as His own, and seated with Him, in the heavenlies. Our fellowship is thus with the Father, in Him, as close as His own fellowship. And our fellowship is also with all saints in heaven and on earth, of time, past, present, and future. We all belong, in Him, to Him and to one another, and the more we know Him, the more we shall know and love all who are His and who are in Him. If there be anything higher than this, it is the heavenly life involved in all this teaching. We are already in heaven, so far as this becomes real to us, and have the earnest or foretaste of the one final inheritance of all saints. For example, take Ephesians 6:10 ["Finally, my brethren, be strong in the LORD, and in the power of His might" (Ephesians 6:10).] and following. In our wrestling against the powers of darkness that encompass us round in the sphere of the earthly, what a refuge to be consciously environed by the heavenly! to feel Christ as between us and all hostile principalities and powers. Observe, how ever close our foes may be, the panoply is between us and them.. And so it is of the believer. Christ is the panoply of our warfare. He is next to us and between us and all our foes. How elaborately this thought is wrought out in this chapter. The powers of darkness are here represented in a sixfold aspect, as assailing the head, the heart, the vital parts, and the feet, and as needing to be met by an all-encompassing coat of mail. How are they to be confronted? Only in Christ. He is to be the hope of salvation, and so a helmet for the head; He is to be our righteousness, and so a breastplate; He is to be our truth, and so a girdle that holds us and embraces us; He is to be our sandals, and so alacrity for our feet; He is to be the sword of our defense and offense, and the shield that quenches all the fiery darts of Satan. We have, therefore, Christ here presented, not only as the heavenly sphere of fellowship with God and with saints, but as the sphere of absolute security from all foes. There is added one word of warning. It is amazing that the epistle which thus reveals our highest privilege should close with the most terrible caution against Satanic wiles. Here where the Spirit of God is most conspicuous as the indwelling power of the believer, the spirit of evil is the most conspicuous as the spirit that worketh in the children of disobedience. Why is this warning? Because we are never in so great danger as when we have most confidence that we are filled with the Spirit. We are just then most apt to be confident that all our impulses and leadings are divine leadings, and so we forget to try the spirits whether they be of God. There are men and women who claim to be Spirit filled, and yet are daily doing things that are uncharitable and unrighteous; who apologize for many things that are not only foolish and unwise, but unholy in tendency and selfish in spirit; running to all sorts of fanaticism and folly, perhaps into impurity and iniquity, under the plea that they are guided by the Spirit, until the reality of the Spirit’s guidance is brought into contempt. Now observe that this epistle itself puts us on our guard against all this subtle error. It gives us four criteria whereby to know the Spirit’s leading. 1. He is the Spirit of obedience (Ephesians 2:2-6). ["2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4 But God, Who is rich in mercy, for His great love wherewith He loved us, 5 even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 and hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:2-6).] Any spirit that leads to disobedience, that makes us slaves to fleshly lusts, the wills of the flesh and of the mind -- and the course of this world -- is of the devil. 2. He is the Spirit of unity (Ephesians 4:3-4). Any spirit that sows seeds of strife, bitterness, rancors, and enmity among disciples, is not of God. ["3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling" (Ephesians 4:3-4).] 3. He is the Spirit whose fruit is in all goodness, and righteousness, and truth (Ephesians 5:9). By their fruits ye shall know them. ["(For the fruit of the Spirit is in all goodness and righteousness and truth;)" (Ephesians 5:9).] 4. He is the Spirit whose sword is the Word (Ephesians 6:17). ["And take the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God" (Ephesians 6:17).] And any guidance which is not through the Scriptures and conformed to and confirmed by them, is false and delusive. No other epistle is so emphatic in its presentation of the danger to be apprehended from hostile and demoniacal principalities and powers, even in the heavenlies. We can never get so high in our spiritual life that we are beyond the reach of satanic wiles and lies, and seductions and suggestions. Nay, it is the most mature disciple that Satan most surely assaults. While we are under the sway of fleshly appetites, and of worldly allurements, the prince of darkness may safely leave us to our bonds. But when these bonds are broken and we are enjoying the liberty of sons of God, then we are sure to be the objects of his malignant assault. It is as in human wars; no general-in-chief troubles himself about helpless captives; it is the soldier that is free to fight and strong to overcome, that he watches and seeks to vanquish and destroy. If there be any one aim in Ephesians which marks this epistle as separate from all others, it is found in Ephesians 3:18-19. "That we may be able to comprehend with all saints what is the breadth and length and depth and height," etc., to measure the immeasurable dimensions of this sphere of heavenly life, and love, and privilege. The two prayers of Paul which find record in this epistle (Ephesians 1:16-23; Ephesians 3:14-21), ["16 Cease not to give thanks for you, making mention of you in my prayers; 17 that the God of our LORD Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the Knowledge of Him: 18 the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, 20 which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the Heavenly Places, 21 far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 and hath put all things under His feet, and gave Him to be the head over all things to the church, 23 which is His Body, the fulness of Him that filleth all in all" (Ephesians 1:16-23). "14 For this cause I bow my knees unto the Father of our LORD Jesus Christ, 15 of Whom the whole family in Heaven and Earth is named, 16 that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; 17 that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 may be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20 Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the Power that worketh in us, 21 unto Him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen" (Ephesians 3:14-21).] find in this their great petition, that the eyes of the heart may be so opened and illumined as that the Ephesian disciples may clearly see and know what is the hope of their calling, and what the riches of the glory of God’s inheritance in the saints, and what is the exceeding greatness of His power toward believers; and to know the love of Christ, which passeth knowledge. As believers we discredit our own privileges and possessions. The statements of the Word of God seem incredible -- they pass our comprehension and even apprehension. We cannot believe that such things are true. And except the Spirit of God shall open our eyes, illumine our understandings and hearts, and so enable us to know, we shall be blinded by the very glory of our own privileges in Christ, and shall account the whole of this, not only a mystery, but a myth -- a poem, a dream. The Holy Spirit alone can make us either to possess or to apprehend what an inheritance we have in God. The fourfold work of the Spirit is therefore presented in this epistle as nowhere else within the same brief compass: First, anointing, which affects the understanding; second, renewing, which reaches the disposition; third, sealing, which affects the heart and conscience; and fourth, filling, which makes speech and conduct full of God. But let us observe that first of all comes that anointing, which makes apprehension of these spiritual truths possible. He must become to us the Spirit of wisdom and revelation in the knowledge of Him before He can make any other of these blessings realities. Let us then seek to reach to the greatness of this truth. Christ Jesus is essentially a heavenly sphere of life. In Him we are already exalted to the heavenlies. He in heaven as the Head imparts to the body an essentially celestial experience, the earnest of the full and final inheritance. Among these heavenly powers and privileges we may find here suggested even if not expressed: 1.A heavenly knowledge of divine mysteries 2.A heavenly life or divine quickening 3.A heavenly union with Christ and His saints 4.A heavenly fellowship with all holy being 5.A heavenly earnest or foretaste of bliss 6.A heavenly access with boldness unto God 7.A heavenly frame, renewed in love 8.A heavenly walk or conduct, manifest in all the life 9.A heavenly growth to the fulness of stature 10.A heavenly strength and power to overcome 11.A heavenly assurance or sealing of the Spirit 12.A heavenly security within the panoply of God ======================================================================== CHAPTER 51: 02.05. CHAPTER 5 THE EPISTLE TO THE PHILIPPIANS ======================================================================== CHAPTER 5 The Epistle to the Philippians Observe how the opening verse salutes all the saints in Christ Jesus, thus bringing to our view this remarkable phrase in the very salutation of the inspired writer -- the inscription on the letter. Immediately after, in the eleventh verse, we have the characteristic sentence which again, as a key, unlocks the doors of this epistle: "Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God." [Php 1:11]. This suggests as a ruling thought that in Christ we are full of all the fruits of such abiding, and that no circumstances can destroy our fruitfulness, and, among other fruits, our peace, and rest, and joy in God. This is the divine idea which we meet at every turn. So soon as the writer completes this initial sentence he proceeds to illustrate its truth in his own experience of trial. He records his adverse surroundings, which, were he not in Christ, would be unbearable. He writes as one who is at that time in bonds for Christ (Php 1:13), ["So that my bonds in Christ are manifest in all the palace, and in all other places" (Php 1:13).] a prisoner at Rome, and in danger of martyrdom. And yet all this turns to his fuller salvation, and even to the furtherance of the Gospel. His fetters, instead of a restraint, are made to expand and enlarge his service, as part of his privilege to suffer for His sake (Php 1:29), ["For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake" (Php 1:29).] and even to witness for His truth; for, as he was chained in succession to soldiers who were members of the Praetorian guard, he took opportunity thus to spread through the whole Praetorium the good tidings of grace. In Php 2:1-30 he enjoins the Philippians to have in them the same mind as in Christ who "emptied" Himself, and became obedient unto death, even the death of the cross. ["6 Who, being in the form of God, thought it not robbery to be equal with God: 7 but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: 8 and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the Cross" (Php 2:6-8).] Then, in Php 3:1-21, the opening exhortation is, "Rejoice in the Lord," [Php 3:1] while in the third verse one of the three marks of the true circumcision is that we "rejoice in Christ Jesus." ["For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh" (Php 3:3).] This chapter is wholly occupied with the experimental illustration, furnished in Paul’s own life, of how a man who is in Christ Jesus finds in Him the sphere of his perfect satisfaction. For Christ’s sake he had given up and counted as loss whatever he had previously counted as gain; and had made the sacrifice not grudgingly or of necessity, but cheerfully and of choice, because in Christ he had found such full compensation that all else seemed refuse, to be trodden under foot. The world’s most precious jewels, the diadems which carnal men most value, seemed to him utterly contemptible beside what he perceived and received in Christ Jesus. The epistle we are now examining is like one long song in the night, a kind of prolonged echo of that midnight prayer and praise which marked Paul’s first experience in the city of Philippi when, in answer to the vision of the appeal from Macedonia, he had hastened thither, and got, as his reception, a scourging, a thrusting into an inner prison, and a torturing in the stocks. Yes, the man who sang and prayed in that inner jail is the man who in this epistle, a prisoner at Rome, sings, "Rejoice in the Lord, alway! and again I say, Rejoice!" (Php 4:4). If this epistle has any special keynote which is the controlling thought, in all these melodies of a holy heart, it is this: in Christ Jesus satisfied. If the studious reader of the New Testament would test this for himself, let him take Php 4:1-23, for example, and give it a thorough examination. It will be found to contain between the fourth and nineteenth verses at least seven applications and illustrations of that sublime injunction, which so marks not only this chapter, but the whole epistle. Let us keep before us the grand thought that evidently was the dominant one in the writer’s mind, that he who is in Christ Jesus, has entered into the sphere of complete joy, where he finds full compensation for all self-denials and sufferings. Without attempting to import any thought into this chapter, but simply to discover what is there, let us note the progress of the Spirit’s teaching. 1. If we are in Christ, He is between us and all our hostile surroundings. Perhaps, like Paul, we are encompassed by foes and what men call fears, actually prisoners for the Gospel’s sake with martyrdom in prospect. What is the Spirit’s word to us? "Let your moderation be known unto all men. The Lord is at hand". [Php 4:5]. We may be permitted to doubt whether even such English words adequately render the brief but sublime original: "Let your mildness, gentleness, forebearingness, patience, be manifest, evident to all men. The Lord is close by -- very near." This latter expression has been perhaps hastily applied and limited to the Lord’s second coming. But may the thought not be even more comforting than this? When, looking at your human environment, you find cause for disquiet, alarm, fear, and are tempted to resistance and self-defense or vindication, God says to you, let your forebearingness be manifest unto all men -- remember that the Lord Himself is nearer you than anyone else, between you and your foes. They cannot come within the sphere of your security, nor come between you and Him. Paul himself found that when all men forsook him, the Lord stood by him and strengthened him. And no man perhaps ever lived, whose peace was more absolutely uninterrupted by hostile surroundings, or whose sense of his Master’s close proximity proved more absolutely satisfying and sufficient. Are you in Christ Jesus? Remember He is near, very near, next to you in respect to interposition, between you and all human foes. 2. If you are in Christ Jesus, you have absolutely no cause for anxiety. "Be [anxious about] nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall [guard (as a garrison)] your hearts and minds through Christ Jesus". [Php 4:6-7]. In their way no more striking verses are found in the Word of God. To him who is in Christ Jesus all anxiety is a sin; be anxious for nothing. There is a refuge from all fretting care -- in everything by prayer and supplication. A curious triad! Anxiety for nothing! Thanksgiving for anything! Prayerfulness in everything! And instead of anxious care, peace which passeth understanding -- a deep abyss of perplexity and anxiety exchanged for an unfathomable deep of divine peace -- what an exchange! Christ, the sphere of the peace of God, because within that sphere is the God of peace (Php 4:9). ["Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of Peace shall be with you" (Php 4:9).] The sphere of our satisfaction and compensation and consolation is a fortress through which no foe can break -- we are literally garrisoned by the peace of God. Be anxious for nothing! He is between you and all care. Is this an impracticable ideal? Let a simple illustration help us to see how wholly practical and practicable this divine injunction is. There is a vast difference in the point of view from which circumstances are regarded. If they come between us and God they may hide God from us; if He comes between us and them, He may hide them from us, or even impart to them, when in themselves alone, they are dark and sad, a lustre and a glory. When the moon comes directly between the earth and the sun it may totally eclipse the orb of day; but when the earth and sun are in another relative position, the moon is at the full, and becomes not an obscurer but a reflector of the sun’s light. Our blessed Lord would have us so abide in Him that all care should be shut out, or our very anxieties be transfigured into occasions of thanksgiving. 3. In Christ Jesus you have a perpetual theme of most exalted thought, and a perpetual stimulus to holy living (Php 4:8-9). ["8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of Peace shall be with you" (Php 4:8-9).] Paul puts before us on the one hand whatsoever things are in themselves virtuous, or inherently desirable; and on the other whatsoever things are of good report, or honorable and influential for good; and he bids us think on these things. And where shall we find more abundant food for such thoughts than in Christ Jesus -- the sphere of all excellence? Whatsoever is true, pure, lovely; whatsoever is honest, just, and of good report may be found in Him as nowhere else. And he who is in Christ Jesus, is in the very circle and sphere of such moral and spiritual perfection. All other objects and subjects of thought are shut out by the enamoring vision of His loveliness. When we reflect, moreover, that nothing molds character and conduct like the objects of thought -- that to them we are always assimilated, and that the very source and spring of all conduct and even of motive is found in the thoughts -- it will be readily seen that it is of the highest consequence that we be insphered in Him whose presence makes impossible even the conception of whatever is impure or degrading. Here is the inspiration to exalted and heavenly reflection, meditation, and assimilation. Here we behold as in a glass the glory of the Lord and are changed into the same image from glory to glory. 4. In Christ Jesus we find the secret of perfect contentment. In whatsoever external state we are, Christ as our sphere, constitutes our true internal state. Complete in Him, satisfied in Him, all discontent is shut outside such a sphere of life. He is between the believer and all discontent. When tempted to repine and murmur at our lot, we have only to remember that strictly speaking there is no "lot" -- no chance in our lives -- that everything is arranged, prearranged for our perfecting -- we shall be more than content, we shall learn to rejoice and glory in tribulation. We would have our condition just what and only what He wills. Like Pastor Schmolke, with fire sweeping over his parish, death coming into his home, and paralysis and blindness smiting his body, one can still sing, "My Jesus, as Thou Wilt." 5.In Christ Jesus, the believer finds strength for all things. Christ is between him and all weakness; and he can say, "I can do all things in Christ who strengtheneth me." [Php 4:13]. When Paul confronted the thorn in the flesh and besought the Lord thrice that it might depart from him, he learned that great lesson that His grace was sufficient for him; His strength is made perfect in weakness -- notice made perfect -- not only made manifest. Had God said to him, "I will reveal my strength in your infirmity," it would have been a great assurance; but, far better than this, only in the weakness of man can God display the perfection of His strength. The weaker we are and feel ourselves to be, the stronger He can prove himself to be; so that only when we become perfectly hopeless and helpless in ourselves and absolutely abandon ourselves to Him, can He fully and perfectly glorify His own grace. Omnipotence needs impotence for its sphere of working. ["And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the Power of Christ may rest upon me" (2 Corinthians 12:9).] 6. In Christ Jesus we learn also a divine unselfishness, all selfish motives being displaced by a noble benevolence. This thought is more obscure than some others in this chapter, but like a nugget of gold that a pickax dislodges, it is none the less valuable because it needs a little search to detect it. Twice in this triumphant chapter Paul refers to the bounty of the Philippians. Once before, and again, they had sent to minister to his necessity, and now once more through Epaphroditus. Paul was a prisoner of the Lord, and might be supposed keenly to feel all neglect, and correspondingly appreciate all care for his temporal wants. But, although in that position and condition where temporal needs are greatest and temporal bounties most grateful, we see in this prisoner of the Lord not a trace of jealousy for himself and his own comfort. "Not because I desire a gift: but I desire fruit that may abound to your account". [Php 4:17]. Such unselfishness shines with a sublime light when all the dark, dismal surroundings are taken into consideration. Here is a man who in Christ Jesus has learned to be so content that he is equally happy when he abounds and when he suffers need. When, after an interval of seeming forgetfulness and neglect, the Philippian disciples again sent their gifts to relieve his wants, and comfort his confinement, he "rejoiced," but not at any increase of personal ease, or supply of personal want -- no! He rejoiced that now at the last their care of him had again flourished -- the word literally means to burst out into leaf and bloom -- as a tree in spring. ["But I rejoiced in the LORD greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity" (Php 4:10).] There had been a season during which they seemed barren of unselfish ministries; but now, as in a returning springtime of verdure and blossom, their care of him had burst into beauty; and he rejoiced at their gifts, as signs of healthy and vigorous life, or as he says later (Php 4:18), ["But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God" (Php 4:18).] because this offering to him was a sacrifice acceptable, well pleasing to God, a sweet savor offering; the tree by bursting again into bloom gave forth an odor, a fragrance of sweet smell, that ascended to God! Paul lost all sight of himself in his holy jealousy for their growth in grace, and especially in the consummate grace of giving! Who could learn such unselfishness and self-oblivion save he who in Christ Jesus constantly communed with the one God-man who even on the cross forgot His agonies in the prayer for His murderers, and who was willing to bear the cross and accept such soul-travail as was never known before nor since, if He might bring many souls unto glory? 7. Last of all, in Christ Jesus we find every need supplied. Christ is the sphere of God’s riches in glory. All want is outside of Him; and all supplies are found in Him. ["But my God shall supply all your need according to His riches in glory by Christ Jesus" (Php 4:19).] And so Christ is the sevenfold sphere of the believers’ satisfaction. He is between us and all hostile threats, and fears, and foes; between us and all anxieties and cares; between us and all unlovely and harmful thoughts; between us and all murmurs of discontent; between us and all weakness and failure; between us and all selfish absorption in our own advantage; between us and all possible need. Within this sphere of our new life, if our faith be but equal to its perception and reception, we shall find a personal and protecting Presence ever at hand; a perfect peace, passing understanding; everything lovely and of good report for contemplation and assimilation; all strength, divine strength perfected; all serenity and contentment; all unselfish jealousy for others’ growth in grace, and every supply for every need of spirit, soul, and body. What a sphere of satisfaction and exultation! This epistle especially unfolds to us, and emphasizes for us, that great truth that in Christ Jesus we have a sphere of perfect peace. ["6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus" (Php 4:6-7).] How much we need it and how far we are from it, in our ordinary experience, no one needs to be told. And yet it is perfectly obvious that all anxiety is both foolish and fatal to all health of body or of mind. It cannot avoid or avert any certain evil, while it can crowd the unknown future with imaginary and uncertain calamities and dangers, until we are half insane with the terrors our own imagination has conjured up. Anxiety thus creates false fears, while it makes real calamities doubly hard to bear. Even science and atheistic worldly wisdom says: "Be anxious about nothing." "Modern science has brought to light the fact that worry will kill, and determines, from recent discoveries, how worry kills. Scores of deaths, set down to other causes, are due to worry alone. Anxiety and care, the fretting and chafing of habitual worry, injure beyond repair certain cells of the brain, which being the nutritive center of the body, other organs become gradually injured; and when some disease of these organs, or ailments arise, death finally ensues. Insidiously, worry creeps upon the brain in the form of a single, constant, never-lost idea; and as the dropping of water over a period of years will wear a groove in a stone, so worry, gradually, imperceptibly, but no less surely, destroys the brain cells that are, so to speak, the commanding officers of mental power, health, and motion. "Worry is an irritant, at certain points, producing little harm if it comes at intervals or irregularly. But against the iteration and reiteration of one idea of a disquieting sort the cells of the brain are not proof. It is as if the skull were laid bare, and the surface of the brain struck lightly with a hammer every few seconds, with mechanical precision, with never a sign of a let-up or the failure of a stroke. Just in this way does the annoying idea, the maddening thought that will not be done away with, strike or fall upon certain nerve cells, never ceasing, and week by week, diminishing the vitality of these delicate organisms, so minute that they can only be seen under the microscope." Do not worry. Do not hurry. "Let your moderation be known to all men." Court the fresh air day and night. Sleep and rest abundantly. Sleep is nature’s benediction. Spend less nervous energy each day than you make. Be cheerful. "A light heart lives long." Think only healthful thoughts. "As a man thinketh in his heart, so is he" (Proverbs 23:7) . "Seek peace and pursue it" (Psalms 34:14) . Avoid passion and excitement. Associate with healthy people. Health is contagious as well as disease. Don’t carry the whole world on your shoulders, far less the universe. "Trust in God and do the right." Never despair. "Lost hope is a fatal disease." "If ye know these things, happy are ye if ye do them" (John 13:17). If such be the voice of worldly wisdom, let us listen to the wisdom that is from above. And remember the sublime saying of the sainted George Muller. When his helpers were asked how they could account for the fact that his serene calm was undisturbed when, with two thousand orphans to clothe and feed, there was neither food in the larder nor money in the bank, and his one resort was prayer -- the answer was, that it could be accounted for only on his own philosophy: Where anxiety begins, faith ends; And where faith begins, anxiety ends. ======================================================================== CHAPTER 52: 02.06. CHAPTER 6 THE EPISTLE TO THE COLOSSIANS ======================================================================== CHAPTER 6 The Epistle to the Colossians In Colossians again we meet the phrase, in Christ Jesus, in the very salutation (Colossians 1:4). ["Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints" (Colossians 1:4). And in the prayer that immediately follows, "that ye might be filled with the knowledge of his will," ["For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and Spiritual understanding" (Colossians 1:9).] et cetera, we first strike the great word of this epistle, pleroma-- an untranslatable word. The substance of the teaching of Colossians is this: In Christ Jesus we have the pleroma of God. This idea is inwrought into the structure of the epistle and curiously into its language.* *We meet here and there words into which the root pleroo enters: "filled," Colossians 1:9; ["For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and Spiritual understanding" (Colossians 1:9).] "fulness," Colossians 1:19, ["For it pleased the Father that in Him should all fulness dwell" (Colossians 1:19).] "fulness," Colossians 2:9; ["For in Him dwelleth all the fulness of the Godhead bodily" (Colossians 2:9).] "fill up," Colossians 1:24; ["Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body’s sake, which is the Church" (Colossians 1:24).] "fulfil the word," Colossians 1:25; ["Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the Word of God" (Colossians 1:25).] "full assurance," Colossians 2:2; ["That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ" (Colossians 2:2).] "complete," Colossians 2:10, ["And ye are complete in Him, which is the Head of all principality and power" (Colossians 2:10).] "complete," Colossians 4:12. ["Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God" (Colossians 4:12).] The idea is that all this divine fullness dwells in Him, and may dwell in us by our dwelling in Him. This introduces us to the power and perfection of Christ, as the sphere of our new life: in Him, complete. Here, as in Ephesians, there are ten blessings that are already ours, and one that is to be ours at His coming. And it is curious to compare the ten things of Ephesians, with those of this epistle: EPHESIANS COLOSSIANS chosen rooted predestinated built up accepted established redeemed filled full forgiven circumcised quickened* . buried raised* quickened* seated* risen* sealed seated* obtained inheritance hid to be gathered in one to be manifested Three in both lists are alike (which we mark with an asterisk), all the rest are unlike;.but in Ephesians the list has reference to oneness of saints in Christ and the present privilege of life in Him; in Colossians, to the completeness of all and every believer in Him, and the perfection and power which are realized in Christ. Hence the same figure in both epistles: Christ the Head of Body; there with reference to unity, and here, to vitality. The ruling thought then in this epistle is found in the fullness of Christ, as the sphere of our life. He is filled with God, and in Him we also are filled with God. In fact the word, pleroma, as already remarked, cannot be translated. It means more than fullness. It is a term used by philosophy, and borrowed by Paul from philosophic authors. They claimed to know the secret of something that filled up all human deficiency -- a plenitude of knowledge and power. Paul claims that in Christ the true pleroma is found: that He as the Son of God has all the plenitude of the godhead in Him, in full measure, and running over -- and so, if we are in Him, all that divine pleroma becomes ours. Whatever perfection is in God, in His knowledge, power, strength, wisdom, love, holiness, thus fills up to the full our measure of capacity. In the light of this truth the whole epistle becomes luminous: Paul speaks of the riches of the glory of this mystery -- "which is Christ in you, the hope of glory." [Colossians 1:27]. "That we may present every man perfect in Christ Jesus." [Colossians 1:28]. "It pleased the Father that in him should all [the pleroma] dwell. [Colossians 1:19]. "In whom are hid all the treasures of wisdom and knowledge." [Colossians 2:3]. As ye have received... Christ Jesus the Lord, so walk... in him: rooted and built up in him, and stablished in the faith." [Colossians 2:6-7]. Note particularly Colossians 2:8-9, etc., as the heart of the epistle. ["8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in Him dwelleth all the fulness of the Godhead bodily" (Colossians 2:8-9).] He warns against philosophy, which holds out its false pleroma, and says: "In Him dwelleth all the [pleroma] of the godhead bodily, and ye [have the pleroma] in him" (Colossians 2:9-10). ["9 For in Him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in Him, which is the Head of all principality and power" (Colossians 2:9-10).] If the word pleroma is untranslatable, what shall we say of the thought of the epistle! What words shall adequately translate such a conception into human language, or convey it to human minds! It is the same essential idea as that which seeks expression in that last and greatest parable ever spoken by our Lord: the vine and the branches. There several words form the salient points of thought, arresting attention: vine, branch, and fruit; abide, ask; love, joy. The grand word of the seven is abide, and the grand lesson is absolute and perpetual dependence on the one hand, and perfect and perpetual fullness of blessing on the other. Let us remember that in the vine dwells all vegetable fullness, all the fullness of soil and sap, of life and strength; and that the branch abides in the vine that it may be filled with all the fullness of the vine. Branch life, like limb life in the body, can never become independent. The child may outgrow the mother’s care, and support and nourish the parent; but the branch can never outgrow its dependence, nor can the limb ever become independent of the body. The same in nature and nurture, in root and soil and sap, in life and growth, the very leaves, blooms, clusters of the branch are the leaves, blooms, and clusters of the vine. It is the full life of the vine, pushing its way through the branch’s channels, that exhibits itself in every new twig, bud, flower, grape; and, as the grape rounds out into luscious fullness, it is the vine which imparts its own fullness in the juice and color and perfection of the cluster. The disciple abides in Christ, and so his asking becomes Christ’s asking; his love and joy are in fact Christ’s love and joy abiding in him and filling him. So what in the parable is suggested or enfolded, is, in this epistle, unfolded. In Him dwelleth all the fullness of the godhead bodily and substantially, and we are filled full in Him of the same pleroma of God. The thought is inexpressible. Even the Holy Ghost finds no intelligible terms to convey it; all attempts are like groanings unutterable. The ten or eleven specific statements of what the disciple has in Christ, all have reference to this pleroma or fullness of power and perfection. We are rooted in Him -- and so like a plant we have fullness of strength and life -- so well expressed by the roots which take fast hold on the soil and absorb whatever promotes growth and strength. We are built up in Him -- like the building which gets stability from its rock foundation, and beauty and completeness as carried on to completion. When we are taught that in Him we are circumcised, buried, made alive, risen, seated, hid in God, and to be manifested when He is -- one of the greatest thoughts of the Word is put before us. Christ is the great representative Man -- the second and last Adam, the Son of Man. All that He experienced, from His miraculous conception to His session at God’s right hand, is representative -- that is, it is in our behalf, typical as well as historical, and we are to look upon ourselves as going through all these experiences in Him. When Adam was on trial, the whole race he represented was on trial, and his fall was representative. When Christ was on trial, it was a representative of the race -- the last Adam -- who was tempted, and triumphed. God in Christ sees us, who believe, victorious over the devil and death, the world and the flesh. It is a great mystery of grace; but in Him we were circumcised, and put away fleshly lusts -- in Him buried, that the old corrupt nature might be left in the tomb, and in Him by the Holy Ghost we were made alive unto God, raised to live a new life, by His power lifted to the heavenly sphere of life; so that now our real life is not that which is seen. It is a hidden life. The world knows us not, because it knew Him not. The springs of our true life are in Him, and in heaven. This thought is not capable of conveyance by human language or illustration. Zechariah seeks to forecast it in the vision of the golden candlestick, whose lamps are fed through golden pipes from the two living olive trees. Every disciple is united to Christ by unseen channels, and the life we live is by the faith of the Son of God -- as the branch receives life from the vine, or the plant from the sun and air of heaven. Every day of holy living is a day of living contact with the invisible world and the unseen God -- heaven’s power is communicated to earthly beings. And not until Christ is manifested, coming out of His long hiding beside the Father, will this hidden life of ours appear. When He is manifested in glory with His resurrection body, and ours is made like unto His and we are seen bearing His perfect likeness, it will be seen that all this is absolutely true; as He is, so are we in this world. Christ came to do God’s will, and took in His incarnation a body prepared for Him, and in a higher sense, another body -- the Church -- after His resurrection. This body is thus seated with Him in the heavenlies, and all enemies are to become the footstool of Christ and His mystical body, bruised under His feet. We have a right in Him to this exalted seat in the heavenlies, and to sit down with Him in peace, as those who have the sense of a finished work and completed conquest, henceforth in Him expecting -- anticipating, that all foes will be made our footstool. So far as we can take this in by faith, they are already subdued. He says, to every believer who can receive it, "Stretch forth thy withered hand!" and henceforth to find restored faculties for holy work; "Rise, take up thy bed, thou paralytic!" henceforth to find power to walk with God; "Woman, thou art loosed from thine infirmity!" henceforth be erect and upright and no longer bowed down and bent into deformity by Satan. The greatest difficulty today among us believers is that we have no true apprehension of the actual present fullness, the pleroma of divine power, wisdom, strength, victory, which is in God for us, and may be found in Christ, as the sphere of our full life and energy. There is the secret of all failure: we do not avail ourselves of this fullness of God. We do not practically believe our high calling, nor perceive the riches of the glory of God’s inheritance in the saints, and consequently the exceeding greatness of His power to usward who believe -- the standard of which is the working of that omnipotence in Christ, when God raised Him from the dead and seated Him at His own right hand in the heavenlies. Oh, the unclaimed riches of the believer in Christ Jesus! This pleroma may be viewed in two aspects, and is so presented in this epistle: the completeness in Christ, first, as my representative before God; and, secondly, as God’s representative before me. It must be remembered that He is both the Son of Man and the Son of God, and perfect in both relations. It is a curious fact, showing the marvelous completeness also of the teaching whereby this truth is presented, that there are but two cases in this epistle where this word, pleroma, recurs, and they mark the divisions of thought we are now considering. Colossians 1:19 : "It pleased the Father that in Him should all fulness dwell." ["For it pleased the Father that in Him should all fulness dwell" (Colossians 1:19).] This is spoken of Him as Head of the body, the Church, which is a human institution, composed of redeemed sons of men. Colossians 2:9 : "For in Him dwelleth all the fulness of the Godhead bodily." ["For in Him dwelleth all the fulness of the Godhead bodily" (Colossians 2:9).] Here the statement is made as to His relation to the Godhead, not manhood. In Him we are circumcised, buried, risen, seated at God’s right hand; that is said of Him as my representative; what is true of the Head of the body, is true of the body whose head He is. But, when we are told that in Him we have redemption, that by Him God reconciles all things to Himself; that in Him are hid all the treasures of wisdom and knowledge, it is manifest that the fullness of God toward us is meant. These two thoughts may find an imperfect illustration in an advocate at court. Let us suppose a very difficult case at law, but on which everything hangs, property, reputation, character, life. I secure the services of the most competent and eminent of lawyers. Now, what does he do? First, he represents my case before the court, but he also represents the court before me. He could not take my case in charge if he did not understand my case perfectly, nor could he if he did not understand the law perfectly. Christ is my Advocate before God, for He is the Son of Man and understands me; He is the Son of God and understands Him; and being perfect in both relations, He becomes my Mediator; in Him I have a perfect Representative Godward, and God has a perfect Representative manward. The practical bearing of this double truth is immense; a whole lifetime will give us but a glimpse of the infinite value of such a Saviour. As Son of Man everything about His human character and life has reference to the believer. As He is, so are we in this world. Because I believe in Him, and am united to Him, all His experiences become my own. His sinless perfection, His divine patience, His holy obedience, His triumph over Satan, are imputed to me: in Him I am presented as perfect before God. But, as Son of God, whatever He is to me, God is. I am to know the mind and heart and disposition of God toward me by knowing Christ’s attitude toward me, because as He is, so is God in heaven. Hence He said to Philip: "Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me, hath seen the Father; and how sayest thou then, Shew us the Father?" (John 14:9). In this Epistle to the Colossians we reach almost the climax of the scripture teaching about the second and last Adam. Four or five passages need to be carefully studied by those who would take in the full meaning of this wonderful teaching: Psalms 8:1-9, ["1 O LORD our LORD, how excellent is Thy Name in all the Earth! Who hast set Thy glory above the Heavens. 2 Out of the mouth of babes and sucklings hast Thou ordained strength because of Thine enemies, that Thou mightest still the enemy and the avenger. 3 When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; 4 what is man, that Thou art mindful of him? and the son of man, that Thou visitest him? 5 For Thou hast made him a little lower than the angels, and hast crowned him with glory and honour. 6 Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet: 7 all sheep and oxen, yea, and the beasts of the field; 8 the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. 9 O LORD our LORD, how excellent is Thy Name in all the Earth!" (Psalms 8:1-9).] compared with Hebrews 2:6-18, ["6 But one in a certain place testified, saying, What is man, that Thou art mindful of him? or the son of man, that Thou visitest him? 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of Thy hands: 8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9 But we see Jesus, Who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man. 10 For it became Him, for Whom are all things, and by Whom are all things, in bringing many sons unto glory, to make the Captain of Their Salvation perfect through sufferings. 11 For both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren, 12 saying, I will declare Thy Name unto My brethren, in the midst of the Church will I sing praise unto Thee. 13 And again, I will put My trust in Him. And again, Behold I and the children which God hath given Me. 14 Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the Devil; 15 and deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham. 17 Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a Merciful and Faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. 18 For in that He Himself hath suffered being tempted, He is able to succour them that are tempted" (Hebrews 2:6-18).] Romans 5:12; Romans 5:21; ["12 And again, Esaias saith, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles; in Him shall the Gentiles trust. 21 But as it is written, To whom He was not spoken of, they shall see: and they that have not heard shall understand" (Romans 15:12, Romans 15:21).] 1 Corinthians 15:21-28 and 1 Corinthians 15:45-49; ["21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the Firstfruits; afterward they that are Christ’s at His Coming. 24 Then cometh The End, when He shall have delivered up the Kingdom to God, even the Father; when He shall have put down all rule and all authority and power. 25 For He must reign, till He hath put all enemies under His feet. 26 The last enemy that shall be destroyed is death. 27 For He hath put all things under His feet. But when He saith all things are put under Him, it is manifest that He is excepted, which did put all things under Him. 28 And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be All in All. 45 And so it is written, The first man Adam was made a living soul; the Last Adam was made a Quickening Spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is Spiritual. 47 The first man is of the Earth, earthy: the Second Man is the LORD from Heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly" (1 Corinthians 15:21-28; 1 Corinthians 15:45-49).] and the epistles to the Ephesians and the Colossians. In the Epistle to the Romans, Adam is the figure of the coming One (Romans 5:14). ["Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of Him that was to come" (Romans 5:14).] In I Corinthians, He is the Lord of resurrection life and victory. In the epistles to the Ephesians and Colossians, He is the representative of the believer in His whole human and heavenly experience. He stands in his stead, and in His own miraculous birth, circumcision, baptism, temptation, crucifixion, burial, resurrection, ascension, session at God’s right hand, and coming again, the believer may see, set forth, his own regeneration, separation unto God, confession of faith, conquest over Satan, satisfaction of legal penalty, life in the Spirit, exaltation to heavenly privilege, and inheritance of final glory. This prepares for the absolute climax of this teaching in Hebrews 2:1-18, [See above] where we see Jesus Christ, finally exalted to universal dominion, and, in Him, the redeemed Adamic race once more raised to the throne and scepter. The eighth Psalm [See above.] is not to be fulfilled in the first Adam, whose fall wrecked all his prospects of sovereignty, until the second Adam restores the ruins of the first, and gives lost man his true seat at God’s right hand. ======================================================================== CHAPTER 53: 02.07. CHAPTER 7 THE EPISTLES TO THE THESSALONIANS ======================================================================== CHAPTER 7 The Epistles to the Thessalonians The keynote of both of these letters is promptly struck in the third verse of the first chapter, in the phrase, "patience of hope in our Lord Jesus Christ." ["Remembering without ceasing your work of faith, and labour of love, and patience of hope in our LORD Jesus Christ, in the sight of God and our Father" (1 Thessalonians 1:3).] Here we are turned toward the future, the second coming of Him in whom we find the sphere of our final triumph over all foes. Hope looks forward to the future and fixes its gaze on this consummation, and hence becomes the profound secret of patience in present trials. The same blessed thought reappears in 1 Thessalonians 1:9-10. "To serve the living... God; and to wait for his Son from heaven." ["9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the Living and True God; 10 and to wait for His Son from Heaven, Whom He raised from the dead, even Jesus, which delivered us from the wrath to come" (1 Thessalonians 1:9-10).] These two epistles therefore carry us to the climax of the glorious truth which has lifted us to higher and higher elevations, as we have gone from summit to summit in studying this progress of doctrine; here the Holy Spirit gives us a glimpse of our final, ultimate, and complete victory in Christ over all enemies and all trials. It will be remembered that, in the epistles to the Ephesians and the Colossians, we found one blessed privilege to lie in the future: in the former, our gathering together unto Him; and in the latter, our manifestation in Him. Here we are emphatically reminded of His reappearing, at which time this gathering together of all saints is to take place about the very Head of the mystical body; and their manifestation in Him, because He himself is to be manifested in glory. The Holy Spirit guides the pen of Paul to write of these two future and crowning relations of blessing that yet await all God’s saints. Compare 2 Thessalonians 2:1; 2 Thessalonians 2:8. "By our gathering together unto him," and, "the brightness of his coming" -- the epiphany of His parousia. ["1 Now we beseech you, brethren, by the coming of our LORD Jesus Christ, and by our gathering together unto Him, 8 and then shall that Wicked be revealed, whom the LORD shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming" (2 Thessalonians 2:1-8).] Here we have both thoughts; and in fact both are found in the one verse which opens the second chapter: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him." [2 Thessalonians 2:1]. To get even a glimpse of this truth, we must first know what is included in this second advent of the Son of God, as it is set forth in these two letters to Thessalonica. We present the following as a partial analysis of their contents, but sufficient to hint at the wealth of suggestion herein to be discovered: 1. The reward of service (1 Thessalonians 2:19). "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" 2. The final perfection in holiness (1 Thessalonians 3:13). "Unblameable in holiness... at the coming." ["To the end He may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our LORD Jesus Christ with all His saints" (1 Thessalonians 3:13).] 3. The reunion of departed and surviving saints (1 Thessalonians 4:13-18). ["13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. 15 For this we say unto you by the Word of the LORD, that we which are alive and remain unto the coming of the LORD shall not prevent them which are asleep. 16 For the LORD Himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 then we which are alive and remain shall be caught up together with them in the clouds, to meet the LORD in the air: and so shall we ever be with the LORD. 18 Wherefore comfort one another with these Words" (1 Thessalonians 4:13-18).] 4. The triumph over death in the resurrection of the dead and the translation and transformation of the living (1 Thessalonians 4:16-17). [See above.] 5. The final consummation of salvation. Living together with Him, forevermore (1 Thessalonians 4:17). [See above.] 6. The avenging of saints upon all adversaries (1 Thessalonians 5:9; 2 Thessalonians 1:7-10). ["For God hath not appointed us to wrath, but to obtain salvation by our LORD Jesus Christ" (1 Thessalonians 5:9). "7 And to you who are troubled rest with us, when the LORD Jesus shall be revealed from Heaven with His mighty angels, 8 in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our LORD Jesus Christ: 9 who shall be punished with everlasting destruction from the presence of the LORD, and from the glory of His power; 10 when He shall come to be glorified in His saints, and to be admired in all them that believe (because our testimony among you was believed) in that day" (2 Thessalonians 1:7-10).] 7. The ultimate gathering together unto Him (2 Thessalonians 2:1). ["Now we beseech you, brethren, by the coming of our LORD Jesus Christ, and by our gathering together unto Him" (2 Thessalonians 2:1).] 8. The destruction of the man of sin (2 Thessalonians 2:8). ["And then shall that Wicked be revealed, whom the LORD shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming" (2 Thessalonians 2:8).] 9. The obtaining of the glory of our Lord Jesus Christ (2 Thessalonians 2:14). ["Whereunto He called you by our Gospel, to the obtaining of the glory of our LORD Jesus Christ" (2 Thessalonians 2:14).] 10. The final, eternal glorification of saints in Him ( 2 Thessalonians 2:16). ["Now our LORD Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace" (2 Thessalonians 2:16).] When Christ comes again to complete our salvation, there will be at least a fourfold triumph: 1.Over sin, in unblameable holiness 2.Over suffering, endured at the hands of the wicked 3.Over death, in resurrection and translation 4.Over Antichrist and the devil And in this triumph the saints are to be in every respect co-partakers with Christ. His triumph is theirs, and His joy is theirs. Only in this grand consummation will it be possible to understand what it is to be in Christ Jesus. In our present experience several necessary hindrances exist to our full realization of the blessedness of our estate in Him. First, all this sphere pertains to the invisible. We as yet belong to a material and temporal order. Things visible and sensible appeal to us, because our physical senses are on the alert to receive impression. We walk by sight naturally and inevitably; and the unseen and eternal can be apprehended and appreciated only in part, dimly, even by those whose inner spiritual senses are exercised to discern good and evil. To see the visible we need only to open our natural eyes. It is easier to keep them open than shut, and to walk by sight requires no effort. But to see the invisible and feel the power of the eternal, is not natural nor easy; it requires sedulous and constant effort -- the daily discipline of our higher senses. These things evade and escape us if we are careless, nay, unless we are most prayerful and careful; and at times the most devout and circumspect believer loses the vision of their entrancing loveliness, preciousness, and glory, and sets his eye on the lower good that seems so much easier both to see and grasp. But when Christ comes again and is manifested, He will be revealed, and all our being will be filled with the enamoring sense of His reality, and we shall never lose sight of Him more. The now unseen and eternal will then be as vividly real as any objects of sight or sense. Secondly, this sphere of our life in Christ is now of necessity partial. We are in this world, however little we may be of it, and we can not escape more or less of its contact, however free from its contamination. Our enjoyment of Christ is interrupted by earthly and carnal surroundings, even when the lower cravings are subdued. We are compassed about with infirmity of body, mind, and will; and the thorn in the flesh can not be wholly forgotten even in the all-sufficient grace. The weakness is there, even while the strength is made perfect, for that is the condition of its perfect exhibition and manifestation. How different when the last bond is broken, the last tie severed, and we are free to be only in Christ, not even the body longer hindering our perfect resemblance to Him and perfect communion with Him! What approximation to perfection may be possible, probably no saint has yet known or shown; doubtless greater measures of resemblance to Him and more complete absorption in Him are possible and practicable than any saint has ever yet experienced; but it is plain that we must wait until He comes, and we meet Him face to face, and with bodies fashioned like unto His, ourselves without blemish, as He is, before our inspherement in Him can reach its completeness. Thirdly, our sphere of life in Christ is now contested. We are in the midst of adversaries, and sometimes their presence is more vividly and awfully real to us than that of our Advocate. Without are fightings, within are fears. However secure in Christ, we feel the danger to be constant and imminent. How we need to keep reminding ourselves that we are on Sion, not under Sinai! Who is there who is never worldly-minded and finds no need of a new turning of the mirror of the mind from the lower to the higher realm? And as to the devil, obviously he is not dead. The saintliest priest of God can not stand at His altar without the unseen satanic foe at his right hand to resist him. We go up to the heavenlies in the rapt communion with God, but in the heavenlies are the hostile principalities and powers (Ephesians 6:10). ["Finally, my brethren, be strong in the LORD, and in the power of His might" (Ephesians 6:10).] There is no escape from the approach of this devouring lion. We may indeed escape his jaws and his paws, but we hear his roar and we tremble as we remember how many in their securest moments have become his victims. The day will come, when even death, the last enemy, will be destroyed, and we shall be free to enjoy Him who is our life, without even the presence of a foe. What a life that will be in Him -- when the law is forever silenced as our accuser, and Sinai’s summit forever disappears! What a deliverance, when the world to come displaces the world that now is, and there are no allurements that draw from God! When the flesh and carnal mind are eternally gone, that the Spirit may rule every motion within us! And, when the bottomless pit closes its doors over the adversary of God and man, never again to release him; and, before the Lion of the tribe of Judah, the lion that roars in our path and seeks to devour our souls, falls in final destruction -- what a shout of deliverance will ring through all the universe of redeemed souls and unfallen angels! Over these two epistles might be written one sublime word, victory. A salvation complete and glorious draws nearer than when we believed, and this is held up before us continually in these two letters. The phrases which abound here are found in their variety and combination nowhere else, for they grow naturally out of such a soil: "patience of hope," ["Remembering without ceasing your work of faith, and labour of love, and patience of hope in our LORD Jesus Christ, in the sight of God and our Father" (1 Thessalonians 1:3).] "joy of the Holy Ghost," ["And ye became followers of us, and of the LORD, having received the Word in much affliction, with joy of the Holy Ghost" (1 Thessalonians 1:6).] "to wait for his Son from heaven," ["And to wait for His Son from Heaven, Whom He raised from the dead, even Jesus, which delivered us from the wrath to come" (1 Thessalonians 1:10).] "God who hath called you unto his kingdom and glory," ["That ye would walk worthy of God, Who hath called you unto His Kingdom and glory" (1 Thessalonians 2:12).] "at the coming of our Lord Jesus Christ with all his saints," ["To the end He may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our LORD Jesus Christ with all His saints" (1 Thessalonians 3:13).] "the Lord Jesus shall be revealed from heaven," etc. ["And to you who are troubled rest with us, when the LORD Jesus shall be revealed from Heaven with His mighty angels" (2 Thessalonians 1:7).] And, as these phrases abound, so these epistles abound in arguments for holy living drawn from the glorious and blessed hope which illumines the future. There is scarce a grace or virtue in the whole blessed catalogue of saintly excellencies and adornments, for which this future victory and glory presents no new incentive; obedience, service, patience, fidelity, self-denial, love, meditation on the Word, joy, comfort, steadfastness, zeal, sanctity, honesty, hope, consolation, vigilance, humility, gentleness, supplication, separation to God, peace -- all that is most lovely and most helpful is made to hang upon the cherishing of the blessed assurance of our final triumph and blessedness, in Him who is the coming One. Only so far as this blessed hope is obscurred or practically becomes inoperative in our lives, will our character and conduct as disciples degenerate. Let us remember that the coming of our Lord Jesus Christ is the consummation of all things which pertain to our redemption. It introduces the sublime closing scenes in the whole history of salvation. There is much that cannot be revealed to the Church and to the angelic host in the age that now is, and God waits for the ages to come to make known His manifold wisdom and grace. He finds in our present experience no data from which to convey a fit knowledge -- no dialect sufficiently meaningful to express the inexpressible things which must wait for the revelation of experience. The more devoutly we study the Word, the more we shall discover that, like our Lord’s first advent, the present revelation of grace is a necessary hiding of God’s true power; new conditions are necessary for a full disclosure. When He comes again He will not come in disguise, but in proper attire and with proper attendance. He will be revealed as never before. And all spiritual truth and fact, pertaining to the believer, waits for His true epiphany, when His glory shall emerge out of clouds into fulness of revelation. We can only, like the Thessalonians, "serve and wait." To the most mature saint, that coming day is to be as absolute a surprise as the third heaven mysteries were to Paul. God has something beyond all we have conceived, waiting for us, at Christ’s appearing. The words used to intimate it are the best human language supplies, but the mold is too small for the conception, and so cramps it and so distorts it. We must see in order to know, and for that vision we wait, with longing and expectant eyes, until the dazzling splendor of the coming King shall declare what no words can reveal or unveil. ======================================================================== CHAPTER 54: 02.08. CHAPTER 8 CONCLUSION ======================================================================== CHAPTER 8 Conclusion As we review our studies of this sevenfold group of letters to the early Christian disciples, we find, first, a very remarkable completeness of presentation of this great privilege of the believer. He is in Christ Jesus. In Him, he finds a new sphere of life with sevenfold blessing. First, justification with its new standing and acceptance before God. Second, sanctification with its new power for holy living in the Spirit of God. Third, fellowship with God in the actual practical walk in newness of life. Fourth, exaltation to the heavenlies in an earnest or foretaste of a heavenly life. Fifth, compensation for all present self-denials and sufferings and renunciations for Christ’s sake. Sixth, identification with Christ in His present hidden life at the right hand of the Father. Seventh, glorification when He comes to be admired and adored of all His waiting body, the members, whose manifestation awaits His final epiphany as their head. To this scarce anything could be added. All that subsequent epistles can do is to amplify what is here suggested. We notice also a marked progress of thought which is the more remarkable inasmuch as the canonical order of the books we have studied is not their chronological and historical order. As to the composition of these letters, First Thessalonians, one of the last, belongs first. We might almost say the canonical order reverses the historical. And yet the order of the teaching, as we have seen, is exactly correspondent to the order of events in our Lord’s human life, so that we cannot imagine these epistles to have fallen by accident into their existing arrangement any more than "a dropped alphabet could be picked up, an Iliad," or fragments of many-colored glass could be thrown together into a mosaic. Behind the order of these books, as they appear in our New Testament, must lie a guiding hand. Manifestly there are, in our Lord’s human and mediatorial life, seven marked stages, which naturally associate themselves with certain events whose order is unchangeable: 1.His death, burial, and resurrection 2.His breathing of the indwelling Spirit into His disciples 3.His forty days of walk in resurrection newness of life 4.His ascension to the heavenlies and gift of the Spirit in power 5.His compensation for suffering in the joy set before Him 6.His session at the right hand of God -- the hidden life above 7.His manifestation or final epiphany in His second advent But this is exactly, and in every particular, the order of thought as found in these epistles, which, as we have said, are not in the order of their production by the inspired writer. In the Epistle to the Romans the death, burial, and resurrection of our Lord are the center of the argument, and are specially conspicuous. In the two epistles to the Corinthians, the grand controlling, pervading conception is that of the Holy Spirit, as the very breath of God, imparted to disciples, and becoming in them the secret of holiness. In the Epistle to the Galatians the emphasis is upon the walk in the Spirit, wherein the lusts of the flesh are no longer fulfilled, and new liberty is found for service. In the Epistle to the Ephesians we are taught that, in Christ, we are ascended into the heavenlies and, while living on earth, essentially experience heavenly joys. Notice here also the emphasis upon the Pentecostal gift of the Spirit, as the Spirit of love and power. In the Epistle to the Philippians, the great thought is the joy set before us, which makes all the best things of earth to seem mere refuse and dross, to be trodden under foot; and all partaking of Christ’s sufferings, nothing but an occasion of rejoicing. In the Epistle to the Colossians, we see our privilege of being, in Christ, seated at God’s right hand, so that we reckon on all future victories over sin as already accomplished. In the Epistles to the Thessalonians our ultimate participation with our ascended Lord in the glory of His reappearing and the final triumph over death and the grave, are set before us. It might be observed that this order is conspicuously similar to that in the intercessory prayer in John 17:1-26, ["1 These words spake Jesus, and lifted up His eyes to Heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: 2 as Thou hast given Him power over all flesh, that He should give Eternal Life to as many as Thou hast given Him. 3 And this is Life Eternal, that they might know Thee the Only True God, and Jesus Christ, Whom Thou hast sent. 4 I have glorified Thee on the Earth: I have finished the work which Thou gavest Me to do. 5 And now, O Father, glorify Thou Me with Thine Own Self with the glory which I had with Thee before the world was. 6 I have manifested Thy Name unto the men which Thou gavest Me out of the world: Thine they were, and Thou gavest them Me; and they have kept Thy Word. 7 Now they have known that all things whatsoever Thou hast given Me are of Thee. 8 For I have given unto them the Words which Thou gavest Me; and they have received them, and have known surely that I came out from Thee, and they have believed that Thou didst send Me. 9 I pray for them: I pray not for the world, but for them which Thou hast given Me; for they are Thine. 10 And all Mine are Thine, and Thine are Mine; and I am glorified in them. 11 And now I am no more in the world, but these are in the world, and I come to Thee. Holy Father, keep through Thine Own Name those whom Thou hast given Me, that they may be one, as We are. 12 While I was with them in the world, I kept them in Thy Name: those that Thou gavest Me I have kept, and none of them is lost, but the Son of Perdition; that the Scripture might be fulfilled. 13 And now come I to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves. 14 I have given them Thy Word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world. 17 Sanctify them through Thy Truth: Thy Word is Truth. 18 As Thou hast sent Me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify Myself, that they also might be sanctified through the Truth. 20 Neither pray I for these alone, but for them also which shall believe on Me through their word; 21 that they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou hast sent Me. 22 And the glory which Thou gavest Me I have given them; that they may be one, even as We are One: 23 I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me. 24 Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me: for Thou lovedst Me before the foundation of the world. 25 O Righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. 26 and I have declared unto them Thy Name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in them" (John 17:1-26).] where we are led on from the sanctity, or separation unto God, of the believers, to their unity with Christ and each other, and then to their final beholding and sharing of His glory. The present schemes for church unity too often overlook the fact that the basis for all true unity must be found, not in a new organization more compact in character, but a new sanctification, more complete in its nature. The Epistle to the Ephesians first, of all the epistles, unfolds the oneness of believers in Christ Jesus. Paul ascribes to Him the making one of both Jew and Gentile, and the breaking down of the middle wall of partition -- that balustrade of stone separating the court of the Gentiles from the holy place, beyond which it was death for any Gentile to pass. And there was a further "middle wall of partition," which excluded even Jews from the court of priests, and from the holiest of all (Ephesians 2:14). ["For He is Our Peace, Who hath made both one, and hath broken down the middle wall of partition between us" (Ephesians 2:14).] That epistle, which also in the fourth chapter gives the septiform of Christian unity, teaches us that it is a unity of the Spirit, and only as that Spirit of God is in actual control, can there be a true inward unity. Such unity as Christ prayed for is dependent on sanctity, and prepares for glory. Let us be content with no other -- unification is not always unity. The companion thought to all this is one which ministers to our highest consolation and comfort: "Herein is our love made perfect that we may have boldness in the day of judgment: because as he is, so are we in this world" (1 John 4:17). The only way for love to be made perfect, so as to cast out fear, and so that we may have boldness in the Day of Judgment, is to remember and realize our complete oneness with Him -- that, as He is there, so are we here; all that He is and has attained, obtained, secured, by His atoning death and holy obedience and mediation, He is and has, as our representative -- the second Adam. Neither the day of judgment nor the day of reward is wholly future. Every day is one of award. Whenever we confront the Word of God, His Holy Spirit, His law, our own conscience, the all-knowing God Himself, we are in the virtual presence of His mercy seat and judgment seat. And in the midst of all the terrors of His omniscient eye, there is but one deliverance from mortal fear -- we are in Christ and identified with Him. God sees us not as we are in ourselves, but as we are in Christ Jesus; and condemnation is impossible, as impossible to us as to Him. And so, wonderful as it seems, because we are in Him, His reward is ours, and to realize in any measure our oneness with Him is so far to anticipate and make present in foretaste our day of coronation and glorification. Our one aim should therefore be a full appropriation by us of all that is freely given to us, and appropriated by God for us in our Lord Jesus. We should seek to cast out unbelief, and in faith receive and enjoy all that our God has bestowed and challenged us to claim as our own, in Him. The study of this subject, as thus unfolded in these epistles, is: A study of salvation. This word is used in the New Testament in at least three very distinct and yet associated senses: 1.Of an accomplished fact (Luke 19:9). "This day is salvation come to this house." 2.Of a process to be carried on through life (Php 2:12). "Work out your own salvation" -- work out thoroughly, carry to completion. 3.Of a final result in perfection in glory (1 Peter 1:5). "Kept by the power of God through faith unto salvation, ready to be revealed in the last day" -- to be brought to light as something hitherto hidden. It is worthy of particular notice that the first and last are simply bestowed by grace as a gift of God, not of ourselves or having any direct connection with our endeavors or cooperation. But the second depends upon our joint action with God. "Work out your own salvation... For it is God who worketh in you both to will and to [work]." All through, the salvation is wholly a divine work; but it is beautiful to observe how clearly defined in each case, and how distinct, our attitude is. When salvation comes to us as to Zacchaeus, our attitude is simply that of the faith which receives, accepts, appropriates the gift of God. The salvation, which we work out with fear and trembling, demands a love responsive to God’s love, and which yields our will to His will, and leads us to work as He works in us. The salvation which He reserves for us and reveals at the final advent of our Lord in glory, is one upon which our hope is to fix its gaze and which it is to hold in perpetual contemplation. Taken together these three give us the complete conception of salvation. It begins in justification, which is received at once and forever as the free gift of God by faith in Christ. The process of salvation is sanctification, in which our new love to God leads us to will what He wills, and work out what He works in. The completed and glorious salvation, which awaits us at the last day, is our glorification, which our hope is to anticipate and contemplate as a final state of perfection. A comprehensive presentation of the whole matter may be found in Titus 2:11-13, ["11 For the grace of God that bringeth salvation hath appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13 looking for that blessed hope, and the glorious appearing of the Great God and our Saviour Jesus Christ" (Titus 2:11-13).] which is a very conspicuous statement of the entire work of Christ in human salvation. Here are two appearings, or epiphanies, of our Lord. At the first, there is a salvation brought to all men; at the second, a salvation perfected in glory for saints; and, between the two, there lies the experience of the disciple in this present evil age, when he is to work out his own salvation -- by denying himself ungodliness and every worldly lust, and by living soberly (as to himself), righteously (as to other men), and godly (as to God). No man has any proper sense of the grandeur of Christ’s work of salvation, who does not apprehend the threefold aspect of that work; and much confusion of ideas will be avoided so soon as we get these distinctions clearly fixed in mind. For example, how much needless mystification has come from not properly understanding the two apparent conditions of salvation in Paul’s famous "word" or message "of faith" in Romans 10:8-10. ["8 But what saith it? The Word is nigh thee, even in thy mouth, and in thy heart: that is, the Word of Faith, which we preach; 9 that if thou shalt confess with thy mouth the LORD Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Romans 10:8-10).] Here inquirers after salvation have often stumbled, because confession with the mouth seems coupled with belief in the heart, as though the two were equally necessary to salvation; whereas, in no other case is confession thus made essential. For example, Philip told the eunuch, Acts 8:37 : "If thou believest with all thine heart thou mayest." And Paul told the Philippian jailer (Acts 16:30-31): "Believe on the Lord Jesus Christ and thou shalt be saved." ["30 And brought them out, and said, Sirs, what must I do to be saved? 31 And they said, Believe on the LORD Jesus Christ, and thou shalt be saved, and thy house" (Acts 16:30-31).] There is no mistaking New Testament teaching on this point. See Acts 8:38-39, where Paul in the synagogue at Antioch in Pisidia says: "By him all that believe are justified from all things." ["38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the LORD caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing" (Acts 8:38-39).] How then can this same Paul teach Roman Christians that confession with the mouth is essential to salvation? If we notice carefully the language he used, we shall see that the reference is not the same, in the two parts of his message. The message of faith: With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation; the former is the salvation that comes at once to faith -- righteousness mainly in the sense of justification; the other salvation is that which is to be worked out by us in obedience and conformity to God, and, of this obedience, confession is the first great act. Hence also Paul says, if thou shalt confess with thy mouth Jesus as Lord -- that is as actual ruler and sovereign of thy whole self -- thou shalt be saved. Again let us observe the growth of this complete salvation. Justification is instant deliverance from the penalty of sin; sanctification is progressive deliverance from the power of sin; glorification is final deliverance from the presence of sin. How blessed practically to learn this holy lesson! We first repent of sin and believe on the name of the Son of God. We have thus immediate salvation. We are accepted in the beloved and have new standing by grace, out of the reach of all condemnation and judgment. And now, as saved saints, we are to begin a life of new and loving conformity to the will of God. We are first of all to confess Him as both Saviour and Sovereign, Prophet, Priest, and King. Then we are to study conformity to His will and consecration to His service, and so grow in grace and knowledge of Himself, changed into His image from one degree of grace and glory to another; and so we shall find our salvation itself growing; we shall be saved from the dominion of sin, the sway of self, from unfruitfulness and unfaithfulness, and saved from final apostasy. And when He comes again our blessed hope will find fruition in the perfection of a faultless as well as blameless character, and a perfect condition of heavenly bliss and glory. Such is the salvation found in Him who is the sphere of the believer’s life, the object of his justifying faith, his sanctifying love, his glorifying hope. Where else has any such salvation been found, offered, or even suggested? We hear much of the other "great religions of the world," but not one of them has even hinted the possibility of such a salvation. For that the race had to wait for a direct revelation from God out of heaven. One thought remains to be considered: the conditions of our entrance into this sphere of being. How am I to get into Christ Jesus and so abide in Him? There are two sides to this matter: by faith as my own act, by regeneration as God’s act. On the one hand I repent of sin, and trust in Him as my Saviour. I deliberately choose to be in Him, in Him to live and move and have my being, to have Him surrounding and separating me from all else unto Himself, and providing me in Himself with all my needs and desires, and protecting me in Himself from all my fears and foes. But all this would not introduce me into Christ as the new sphere of my life, but for the power of God. It is not enough to enter a new sphere of life. I must have capacity to live in that new sphere and to breathe its atmosphere. Every form of life has its sphere, and requires adaptation to it. As we have already seen, what is life to one animal may be death to another, and reversely. If the bird is to live in the water, it needs gills; if the fish is to live in the air, it needs lungs. Every sphere of existence has its laws, and demands adaptation of nature to enter into and live in the new element. Hence He who created us must recreate us, giving us the power or right to enter this new sphere of being, and the power or capacity to receive and enjoy life in Christ Jesus. Both sides of this great matter are presented to us in one or two verses in John 1:12-13, "As many as received Him, even to them that believe on His name, to them gave He power [right or authority] to become the sons of God; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Here the believing or receiving is the human act of faith, and the giving of power or capacity to become sons of God, to be born of God, is regeneration, the divine act of new birth. What a privilege to be thus insphered in Christ! Who can describe the security, the absolute safety of a disciple who abides in Him? The more we search into the wonderful Word of God, the more shall we be persuaded that there are concentric circles about God, and that the closer we get and keep to Him as center, the more immunity we shall have from evils of every sort. In the inmost circle of intimate fellowship perhaps no saint has ever yet dwelt. But who can limit the possibilities of a holy life? What closeness of union and communion may yet remain to be enjoyed by some who more completely than has ever yet been realized, hide themselves in the pavilion of God and abide in the secret place of the most high, under the shadow of the Almighty, covered with His breast feathers and trusting under His wings! (Psalms 91:1-16). ["1 He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. 2 I will say of the LORD, He is my Refuge and my Fortress: my God; in Him will I trust. 3 Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence. 4 He shall cover thee with His feathers, and under His wings shalt thou trust: His Truth shall be thy Shield and Buckler. 5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; 6 nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. 7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. 8 Only with thine eyes shalt thou behold and see the reward of the wicked. 9 Because thou hast made the LORD, which is my Refuge, even the Most High, thy Habitation; 10 there shall no evil befall thee, neither shall any plague come nigh thy dwelling. 11 For He shall give His angels charge over thee, to keep thee in all thy ways. 12 They shall bear thee up in their hands, lest thou dash thy foot against a stone. 13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. 14 Because he hath set his love upon Me, therefore will I deliver him: I will set him on high, because he hath known My Name. 15 He shall call upon Me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. 16 With long life will I satisfy him, and shew him My salvation" (Psalms 91:1-16).] The whole challenge of our theme is in the direction of a full conformity to Christ. And what is conformity, but transformity! Romans 7:2. ["For the woman which hath an husband is bound by the Law to her husband so long as he liveth; but if the husband be dead, she is loosed from the Law of her husband" (Romans 7:2).] To be conformed is to be transformed, to be so assimilated to God as to lose one’s spiritual separation from Him. Dr. Edward Judson calls attention to a sort of fish, or water animal, "which resembles seagrass, and hides itself in the midst of marine vegetation. Below is the head, looking like the bulb of the plant, and above is the body and the tail, looking like the blade of seagrass. The ocean currents sway the fish and the grass alike, and so the little fish escapes being devoured by its enemies. It swims along, and one can hardly perceive where fish leaves off and the grass begins, so perfect is the disguise. So a great many Christians’ lives are so blended with the world that they cannot easily be distinguished. They are swayed by worldly maxims and habits; they share with the world in its sinful pleasures. The difference between such Christians and worldings is not apparent. If this is the kind of Christian life you are living, you need not be afraid of persecution; the world will not think it worth while to molest such a Christian as that. You will not know what it is to drink of the cup that Christ drank of, and to be baptized with the baptism that He was baptized with. But let a man come out into the front, let him engage in some aggressive Christian work, and he will meet the same opposition which was experienced by the One who said: "I came not to send peace, but a sword." [Matthew 10:34]. May we not add, that it is the privilege of a disciple, on the other hand, to be so insphered in Christ as to be identified with and inseparable from Him, so that it may be a grand fact, "For to me to live is Christ" (Php 1:12) . Oh, that the child of God might be so assimilated to Him that he could no longer be distinguished from Him in character and life! What a life that would be that mortifies all that is evil and unlawful, and sanctifies all that is lawful and good. Surely it is high time for believers to awake out of sleep! What awful apathy and lethargy exist in the matter of spiritual life and power and victory! If such final glory and triumph are assured in Christ Jesus, may not the very promise and prospect of such victory, the assurance of such a destiny, inspire and insure present holy living! These Thessalonians turned from idols to serve the living God and to wait for His Son from heaven. They served the better because they waited. Hope reacted on faith and love and obedience. No believer can truly believe that such final perfection of character, conquest, and reward is before him without being a stronger, better, holier man for the outlook. And the close of the first epistle is the sublime expression of this argument. "Abstain from [every form] of evil. And the very God of peace sanctify you wholly; and... your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, Who also will do it." [1 Thessalonians 5:22-24).] Amen. THE END ======================================================================== CHAPTER 55: 03.00.1. MANY INFALLIBLE PROOFS ======================================================================== MANY INFALLIBLE PROOFS, A SERIES OF CHAPTERS THE EVIDENCES OF CHRISTIANITY; OR, The Written and Living Word of God. BY ARTHUR T. PIERSON, D. D. The writing which is written in the King’s name, and sealed with the King’s ring, may no man reverse." Esther 8:8. CHICAGO: F. H. REVELL, 148 AND 150 MADISON STREET. Publisher of Evangelical Literature. Entered according to Act of Congress, in the year 1886, by FLEMING H. REVELL, in the Office of the Librarian of Congress, at Washington. ======================================================================== CHAPTER 56: 03.00.2. CURRENT COPYRIGHT STATUS ======================================================================== CURRENT COPYRIGHT STATUS This book was originally published in 1886 and is currently in the public domain in the U. S. Reviews of both the Stanford University and Rutgers University copyright renewal databases on July 18, 2010 found no evidence of copyright renewal. ======================================================================== CHAPTER 57: 03.00.4. DEDICATION ======================================================================== DEDICATION To CHARLES BUHCHER, ESQ., of Detroit, Mich., to whose intelligent sympathy, unselfish friendship, and appreciative hearing, much the inspiration of my best efforts, both with tongue and pen are due, I most gratefully inscribe this volume. ======================================================================== CHAPTER 58: 03.00.5. CONTENTS ======================================================================== - CONTENTS- INTRODUCTORY. CHAPTER I. WEIGHING THE PROOF PART I. THE VOLUME OF THE BOOK. CHAPTER II. THE PROPHETIC SEAL CHAPTER III. THE PROPHECY OF THE RUIN OF JERUSALEM CHAPTER IV. MIRACLES; ARE THEY POSSIBLE AND PROBABLE? CHAPTER V. THE WITNESS OF THE BIBLE TO ITSELF; ITS SCIENTIFIC ACCURACY CHAPTER VI. THE SCIENTIFIC PROOF OF THE WORD OF GOD CHAPTER VII. THE MORAL BEAUTY OF THE BIBLE CHAPTER VIII. THE MORAL SUBLIMITY OF GOD’s WORD PART II. THE DIVINE PERSON. CHAPTER IX. CHRIST IN THE OLD TESTAMENT CHAPTER X. THE PERSON OF CHRIST CHAPTER XI. THE MYSTERY OF THE GOD-MAN CHAPTER XII. CHRIST, THE TEACHER FROM GOD CHAPTER XIII. THE ORIGINALITY OF CHRIST’s TEACHING CHAPTER XIV. THE POWER OF CHRIST’s TEACHING ======================================================================== CHAPTER 59: 03.00.6. INTRODUCTORY. ======================================================================== INTRODUCTORY. A WORD PRELIMINARY. THE writer of these pages once found himself getting into the deep darkness of doubt. Beginning at the foundation, he searched for himself, till he found the proofs ample, that the Bible is the Book of God, and Christ the Son of God. It was like finding one’s way out of a dense wood into the full light of day. Others are still in the dark, and these chapters are the blazed trees that mark the path by which one man got out of the forest; perhaps someone else may try the same route, with a like result. ARTHUR T. PIERSON. PHILADELPHIA, Pa., November, 1885. ======================================================================== CHAPTER 60: 03.01. CHAPTER I. WEIGHING THE PROOFS ======================================================================== CHAPTER I. WEIGHING THE PROOFS The importance of the study of the Evidences of Christianity, which establish the claim of the Religion of Christ, as the one and only Divine Religion, cannot well be overrated, or overstated. All knowledge is good, desirable in itself and desirable for the sake of the power which it adds to character; but especially is knowledge necessary, when it helps either to create or to confirm our faith in the great truths of our holy religion. The teachings of the Bible are at once so peculiar and so important, that it is one of our first duties and privileges to attain a certainty of conviction as to the divine origin of the Holy Scriptures, and the divine character and mission of Jesus Christ. Such certainty ought to be attainable. If any human ruler should address to his subjects the most ordinary proclamation, touching their duties as citizens, those subjects have a right to claim good plain proofs that whoever may have written or composed that proclamation, it is by the King’s authority, and that he is its proper author. No subject should be satisfied unless the grand royal signature and seal are found upon the decree; otherwise it might prove the device of some traitor or enemy to mislead and betray subjects, and even to overturn lawful rule. If therefore God has given to mankind a revelation of His will upon matters of the first moment, there can be no doubt that it is in some plain, unmistakable way marked by His hand: it has on its very face God’s signature and seal: there are many infallible proofs to satisfy honest doubt. We need not fear to take strong ground and it is especially necessary in these days. Principal Fairbairn, in his recent address before the Union Seminary, remarked that an entire change has become necessary in conducting the defense of Christianity, owing to the change of ground on the part of its enemies. The Deism of the last Century conceded much, in admitting the claims of natural religion. Now everything is denied, and everything must be proved. But allowing this to be so, everything true must be capable of proof. God could not ask of us anything which is not right and reasonable; and it would be neither reasonable nor right to ask us to take it for granted that the Bible is God’s own Book, simply because it says so, or somebody says so, or even because any number of people honestly believe it. God himself gave us reasoning powers to weigh evidence with, and he means that we shall test truth and falsehood, proving all things and holding fast the good. There is a kind of doubt that is entirely right, and of that sort is the doubt of one who does not believe what he has no reason to believe, and what he has no proof of, as true. The mind is endowed with powers of investigation, reflection, reason, that we may carefully examine into evidence and so decide what is true and what is false. He speaks to our reason, who gave us our reason. He appeals to it even in his own Word. He bids us be ready always to give an answer to every one that asketh us a reason for the hope that is in us. Such an answer implies knowledge. God himself, then, asks of us no blind faith. We should know what we believe and why we believe it. Nothing is to be accepted unless based on good evidence; to believe hastily may be to blindly embrace error and untruth. Equally certain is it, inasmuch as God gives the Bible for the guidance of all men, that the proofs that this is his Word will neither be hard to find nor hard to see; they will be plain, like the signature and seal on the royal proclamation, to be found and under stood by the common average man. This is a day of doubt. Skepticism is more than ever widespread. It is in our books, in the conversation of our friends, in the very air that we breathe. It is finding its way quietly into the very churches of Christ. We must be on our guard. I. These proofs, if they are candidly examined, will cure all honest doubt. Much skepticism is born of an evil heart of unbelief, that departs from God on account of a perverse and wicked will opposed to God. Such doubts no amount of evidence will remove unless the heart is changed; such doubters would not be persuaded though one rose from the dead. But all honest doubt will yield before the proofs of a fact or a truth; and so there is no excuse for doubting, where we have the means of knowing. It is wrong to be willingly ignorant. Whatever doubts then do not spring from a wicked heart and unwillingness to be convinced will disappear when the proofs are seen and examined. There have been many candid doubters, but never one who had carefully studied the Evidences of Christianity. Mr. Hume confessed himself the prince of skeptics, as Voltaire was the prince of scoffers, and dark indeed were those depths of doubt into which his speculations plunged him. He said of those speculations: "They have so wrought upon me and heated my brain that I am ready to reject all belief and reasoning, and can look upon no opinion even as more probable or likely than another." And yet, though pretending to great diligence in the search after truth, and using all his fine powers and culture to destroy faith in the Gospel, he confessed, as Dr. Johnson tells us, that he had never read even the New Testament with attention. Whenever an honest doubter comes to me, I feel perfectly safe in calmly saying, to his face, "you have never studied the evidences, and it is likely never attentively examined the Bible." And that arrow never misses its mark. Some five years since, I was brought into contact with a man, who took pride in his skeptical opinions and made a boast of not being misled by the credulity of Christians. I ventured to take the old arrow out of my quiver. I said, "you have never thoroughly studied the Bible, sir.” He turned my arrow aside, saying very positively, "you are mistaken there; for I have been familiar with the Bible from my boyhood." And yet within ten minutes he had shown that he did not know the difference between Job and Lot, but thought it was Job that lived in Sodom and dwelt with his two daughters in the cave! If there is one candid doubter living who has faithfully studied the Bible and the Evidences of Christianity, he has not yet been found. Before this course of argument is concluded, your attention will be called to two prominent Englishmen who agreed to assault Christianity; but in order to conduct the assault the more successfully and skillfully, they agreed also first to examine it thoroughly; but when they began honestly to search the scriptures, they could no longer doubt that the Bible was the Word of God, and so Gilbert West and Lord Lyttleton became converts and defenders of that same faith they were about to attack. II. A careful study of the evidences makes intelligent believers. A faith not firmly founded upon good evidence deserves not the name of faith, for the basis of all true faith or trust is belief which is the assent of the mind, or understanding, to truth supported by adequate proofs. Some things we believe on the evidences of the senses; other things, on the testimony of others; and yet other things, on the evidence of reason; in each case there is, at the bottom of belief, some form of evidence or proof. To seek to make broader and firmer the basis of knowledge upon which our faith rests, is to show respect for our own power to know, and respect for the Creator who honored us by conferring such noble powers. If He had intended us to be mere sponges to be put asoak by our parents or teachers in some sort of tub, full of their notions of truth and duty, till we should take up all we could hold, He would have made us into sponges. But He did mean that we should have some better reason for our faith and hope than the fact that our parents had just such before us, and so He made us independent, reasoning beings, who naturally ask why a thing is so, and whether what we have been taught, is true. We must not even be content to believe blindly, for blind belief makes bigots that hold fast to their way of thinking, whether wrong or right, and will not bear with any who differ. All persecutions come in part from blind belief, some times of error, and sometimes of truth. Hence, to believe blindly makes us liable to believe wrongly, and so to prolong the reign of error. How many honest Mohammedans would there be, if every Mussulman should first take pains to find out whether there be any good grounds for being a follower of the false prophet? How many honest Romanists, if every man and woman brought up in the Romish communion, should take time and trouble to examine all those questions which have to do with doctrine and practice? Error is always afraid of the light. Hence, the people are forbidden to read books that expose the errors of these false or corrupt religions, and especially is it esteemed a crime to read the Bible. The consequence of searching the Scriptures would be the ruin of false faiths. You call yourself a Protestant; do you know any good reason why? Are you such because you were brought up to be, and is that all the answer you have to give for your faith and hope? Then I do not see how you can be sure you are not as wrong and as mistaken as any Mohammedan or pagan or papist whom you condemn. Intelligent belief makes firm faith. St. Peter says that the things of the Bible which are hard to be understood, are by the unlearned and the unstable wrested to their own destruction. Who are the unlearned and unstable? Those who are unlearned are apt to be unstable, for that believer who has no intelligent reason for his belief cannot be stable; he cannot be sure that he may not someday lose his faith altogether. The sponge absorbs easily, but it also gives out as easily under a little pressure. So do the human sponges. They take up whatever doc trine they chance to be dipped in, and are liable at any time when put under pressure, to give that up and in turn take in something exactly different; and so you will find unstable souls, so uncertain and changeable that they believe for the time almost anything that others about them do. One period of life, especially, tests any believer. I call it the period of transition. Every young person, especially if engaged in reading and study, comes to a time when the powers of reason are growing fast, and habits of independent thought begin to start inquiry. The growing mind asks a reason for things; and so important is this spirit of inquiry, that all discovery and invention, and all human improvements are largely due to it. Luther and the Great Reformation would never have been linked in history, but for his earnest determination to know, by independent search, what is truth? Suppose, now, that in this transition state between the intuitive and the rational periods of our development, one is without a knowledge of the evidences of Christianity. He begins to say of one thing after another which he may have been taught, "that is not true! I cannot any longer believe it." He begins to untie from one stake, but has no other to tie to; and so drifts away from all fastenings into a general doubt, if not denial, of all truth. Faith suffers wreck. III. Such intelligent and firm faith helps us to a better service; it gives the tongue of the learned and fits us to speak a word in season to him that is weary. The deeper our conviction and the firmer our persuasion of truth, the more intensely shall we be in earnest, and it is this grand quality of earnestness that convinces and persuades others. In fact, the earnestness, born of clear, deep and unchangeable conviction, is the most moving, melting force this side of God. It is a fire, to burn; a hammer, to break; a sword, to pierce. It becomes a contagious enthusiasm which is the mysterious secret of eloquence. Others see and feel when you know you are right and true, and they begin to say, "I am afraid I am not right." There is, therefore, intense meaning in our Lord’s words: "Every scribe, instructed into the kingdom of heaven, is like unto a householder that bringeth forth out of his treasure things new and old." The knowledge of divine things, that comes by faithful study and instruction, becomes to its possessor a treasure out of which he brings for the instruction of others, things new and old; and a thorough mastery of the evidences of Christianity will accumulate an inexhaustible fund of facts and arguments, with which one cannot be at a loss, when meeting the inquirer or the doubter. It is true that many an ignorant disciple has been both firm in faith and rich in service. But, even he has studied one kind of evidences, and it is his knowledge of them that makes him strong. The evidences he has mastered are those which are understood by experience rather than argument. God has made it possible for even the most unlearned to know that the Bible is His Word, by finding it the power of God to their salvation and sanctification. There are simple- minded believers who know nothing of the proofs from prophecy and miracle, who do know that God is faithful to his promises, and see the miracle of the new heart and changed life actually wrought in themselves. Christ is a living Savior by that most infallible proof what He has done and is doing for them. He opened their blind eyes to see their sin and need, and his beauty and love; he cleansed the leprosy of their guilt, cured the palsy of their helplessness, and the fever of their raging passion, and cast out the demon from their hearts. Jerry McAuley, at whose burial thousands lately gathered, had, in his own conversion, as great an evidence of Christianity as though Christ’s word had raised him from the dead! What less than the power of God could in a moment recover such a man from a life conspicuous for every crime, and not only set him free from the chains of his vices, but make him an apostle of grace to rescue other perishing souls! But, notwithstanding it is possible to know by personal experience the truth of the gospel by its power, is there any reason why the other departments of evidence should not be studied? Is it not important to satisfy others? And is it not the peculiar quality of experimental knowledge that it cannot be understood except by ourselves? Some experience misleads, and is not a safe guide or test of truth, until it is itself tested by the word of God. Mr. Wesley, in his day, found many who claimed to have such experience of grace as to be raised above all danger, even of sin; but he says that not one in thirty of these perfectionists held out or retained the blessing they claimed to have. We should understand both kinds of evidence, whether from argument or experiment. Needless ignorance is not right, on matters so important. Are our convictions so firm that we should not be glad to have them take deeper root? Cannot a human body stand on two legs better than on one? Let us seek to establish our own faith like the very cedar of Lebanon, and so help to make others the firmer, by guiding the honest inquirer to the light of truth. For the sake, then, of all who are desirous to know the truth, let us "write the vision and make it plain upon the tablets." For the sake of making the disciple stronger and abler to do good work for Christ, taking the wise in their own craftiness, meeting the objections of the skeptic, who, however wise in science, is ignorant of scripture and its august claims; for the sake of creating or establishing faith, it is of the first importance carefully and candidly to study the evidences of Christianity. It is but a small part of the broad territory, however, over which we shall be able to tread, in this little volume. Prophecy and miracle confirm the Word; Science and Revelation are co-witnesses to the same God; astronomy hints His eternity, immensity, infinity; natural philosophy tells of His omniscience, omnipotence, omnipresence; physiology suggests His wisdom and goodness; the beginnings of life, of consciousness, of intelligence and of conscience, are miracles which cannot be accounted for without Almighty power, and ought to make both Atheism and Pantheism alike impossible; while the heart of man and the history of man unite to witness to a need and a craving never filled except by Christ Jesus. Yet, while these firm persuasions root themselves in the very fibers of our being, in dealing with those who find candid doubts and difficulties in the way of faith, we must not take too much as granted. Without assuming much, it behooves us to begin at the beginning, and feel our way, step by step, guarding every statement with scrupulous exactness, and testing arguments and proofs with impartiality and candor. The writer feels deep sympathy with honest doubt, in which is found one mark of earnest search after truth, and of which is born all reason able and intelligent faith. He has no wish to tilt the lance in the field of theological controversy, or take part in any war of words, or advocate any sectarian views, however popular. The Christian religion sets up the most august claim, yet it invites and challenges the severest and most rigid test of proof. Let us accept the challenge and apply the test. Argument should be conducted calmly. Enthusiasm sometimes betrays into rash conclusions. There is a white heat of earnestness that comes not of sound logic, but of mere sensibility and emotional ardor and fervor. Persuasion differs from conviction. Appeals to feeling often warp the judgment; the eloquence of burning speech sways the will and sometimes swings it to the side of error and wrong. Conviction is wrought of calm, cool reasoning: it waits upon sound argument and rests upon logical conclusions: after dispassionate address to the reason has produced conviction, we may arouse the sensibilities and mould the will into resolve. But, at the outset, the doubter needs to be met as a doubter, with clear analysis, exact statement and convincing proofs. On what principles then should we study the Evidences of Christianity? First of all, in a truly impartial and scientific spirit. Science is knowledge; it deals with what is, or may be, known; compels a clear comprehension of truths or facts; has little to do with ingenious theories. Sometimes a shrewd guess at truth is like a lamp, let down into the darkness, to see whether it will show us what is in the depths; but still a guess is a guess a theory, a theory. And, as much harm has been done to our Christian faith, by infidels who take things for granted, it is well not to weaken our position by assuming even what is true. We need not only to think on religious questions with scientific exactness and accuracy, but even to make careful statements. Daniel Webster declared that not one man in fifty states a fact exactly, without exaggeration or diminution; and Burke said that every word in a sentence is one of the feet on which it walks, and to lengthen or shorten which may change its course. Second, we need also concentration of attention: in other words, to do with the mind what we do with a burning glass, gather the rays and focalize them upon one point. Without such concentration, no acquisition of knowledge or even application of mind is possible. If a subject repays study at all, it rewards the most conscientious concentration of all our mental faculties. Third, we need also discrimination, to learn to distinguish things which differ, but which may seem alike, such as facts and inferences, facts and theories. Dr. Hopkins says, that men who are "most reliable in observing facts are often least so in drawing inferences." You may depend on the fact, but distrust the conclusions. Antecedents and causes are not the same. Chill antecedes fever, but does not cause it; so of blossom and fruit. There is risk of forging artificial links. It is alike unscientific, to join what belong apart, and to part what belong together. Fourth, it is absurd to demand the same sort of evidence in Ethics as in Mathematics. The nature of evidence is adapted to its object. Mathematical evidence concerns quantity; Moral evidence concerns the relations between intelligent beings. You can prove, mathematically, that two and two make four; can you prove, mathematically, that food builds up and fever kills, or that honesty is a virtue? There are many truths capable of moral demonstration that defy the mathematical, yet are none the less truths. Fifth, we should cultivate scientific impartiality, not coming to the study of truth with a bias of prejudice, or a preconceived theory, to hinder impartial investigation and conclusions. Robertson says, that critics inform Shakespeare with their own notions, and then find in his writings the sentiments they have put there, as Munchausen’s wolf ate into his horse, and, was driven homeward in the horse’s skin. The Romanist comes to the Bible with a theory, and warps its testimony to fit the crook of his dogma. Sixth, we should avoid "begging the question," and therefore beware lest we assume things to be true, which are false, or false, which are true. Strauss, knowing that Christianity is based on miracles, and especially the miracle of Christ’s resurrection, begins by assuming miracles to be impossible; and says, that "whatever Christ did, or was, he can have done nothing superhuman or supernatural." Thus he starts by begging the whole question at issue. To allow such an assumption, to begin with, compels us of course to reject Christianity as a divine religion. It’s very basis would be fraud or at best a blunder. A prominent pulpit orator says: "The trouble with Ingersoll, is this: he has selected the excrescences of human life, as it has grown in churches, and has represented the excrescences as the essence of religion. Suppose a physician, wishing to get up a museum, representing the human body in all ages and conditions, should collect idiots and lunatics, with wens and warts all over them. Suppose that the physician should gather them into a museum, and say: "There’s humanity for you; what do you think of that?" That is what Ingersoll is doing in the religious world. He says scores of true things that have been said before but he doesn’t know it. He is not widely read in theology. I m afraid he doesn’t read his Bible very much. What does he read it for? I’ll tell you. The doves, flying over the landscape, see all that is sweet and peaceful, but when the buzzard and the vulture fly abroad, the first thing they see is a loathsome carcass, and, if it is anywhere in sight, they don t fail to see it. Ingersoll sees what he is looking after. He is a turkey buzzard!" Seventh, much depends upon our mental and moral attitude, whether we are willing to be convinced, or deliberately take a position of hostility. Are we disposed to find harmony, or disagreement, between the Bible and universal truth? And if there be apparent discord, are we willing to wait patiently, until, as in stereoscopic pictures, we find the common focus, which brings harmony and unity? Goethe says: "Whoever reproaches an author with obscurity, should first examine himself, to know if all is clear within. In the twilight a very plain writing is illegible." Eighth, ridicule is not argument, and leads to no safe conclusion. It is easy to appear to over throw truth by ridicule. Voltaire has been compared to a school-boy, exciting laughter by penciling a moustache on some fine antique statuary, and Ingersoll sets up a man of straw, and then pelts it with ridicule; and unthinking people mistake the man of straw for a real image of the religion of Christ, and ridicule for argument. You might as well try to put out the stars with a watering-pot, or cannonade Gibraltar with pop guns and putty! Ninth, perspicuity, both of thought and speech, is very needful. Obscurity may mislead even an honest man. To get hold of an idea clearly, and then put it in the plainest, fewest words, is a great triumph of brain and tongue. Some writers, as Whately says in his introduction to Bacon’s essays, seem to think that it is a sign of a mastermind, when thought glooms faintly out, like stars through a bank of fog. It is always possible, if one has a thought worth anything, to put it in plain words; and why not in good, homely Anglo-Saxon? At the twentieth anniversary of the installation of Rev. Dr. Crosby, Rev. Dr. John Hall said happily: "A minister ought to be a student of the Bible, in the original languages in which it was written; but, he should be careful to preach in English, which his congregation can readily understand." It is a sad fact that, so far as making themselves understood is concerned, some writers and speakers might as well be using an unknown tongue; they are, as Paul says, but as a barbarian to the hearer. It is very foolish to infer, when you cannot understand a man, that he is too wise and learned to be understood. Wisdom and learning are just what help a man to be understood. Tenth, it is safe to distrust any argument that insults common sense. What is called "metaphysics" is often only a beclouding of a hearer’s mind by subtleties that are meant to confuse and bewilder. A certain case at law turned on the resemblance between two car wheels, and Webster and Choate were the opposing counsel. To a common eye, the wheels looked as if made from the same model, but Choate, by a train of hair-splitting reasoning, and a profound discourse on the "fixation of points," tried to overwhelm the jury with metaphysics, and compel them to conclude, against the evidence of their eyes, that there was really hardly a shadow of essential resemblance. Webster rose to reply: "But, gentlemen of the jury," said he, as he opened wide his great black eyes, and stared at the big twin wheels before him, "there they are. Look at em!" And as he thundered out these words, it was as though one of Jupiter’s bolts had struck the earth. That one sentence and look shattered Choate’s subtle argument to atoms, and the cunning sophistry, on the "fixation of points," dissolved as into air. I have great confidence in the strong common sense of an honest mind, feeling the utter worthlessness of an argument, even when unable to tell the reason why. A Christian physician, in a recent address before a class graduating from a medical college, remarked: "Doubtless some of you remember reading that it was the contemplation of a statue of an illustrious member of our profession which led Coleridge to this strong utterance, as to the simian origin of the race: Look at that head of Cline, by Chantrey. Is that forehead, that nose, those temples, and that chin, akin to the monkey tribe? No, no! To a man of sensibility, no argument could disprove the bestial theory, so convincingly, as a quiet contemplation of that fine bust!" These are some of the principles upon which we purpose to examine, at least in outline, a few of the "many infallible proofs," that the Bible is the Word of God, and that Jesus Christ is the Son of God. And, if no one shall find any new light, the serene consciousness will, at least, be ours, that we have tried to help doubting souls. ======================================================================== CHAPTER 61: 03.02. CHAPTER II.THE PROPHETIC SEAL ======================================================================== PART I. THE VOLUME OF THE BOOK CHAPTER II. THE PROPHETIC SEAL Prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost, in 2 Peter 1:21. What grounds are there for holding the Christian religion to be of divine origin and supreme obligation? This is the question, around which all else clusters. The Bible is but the great Book, and Christ, the great Person, of the Christian religion. Christian Evidences have, for convenience, been divided into "External" and "Internal." The Internal include the character of Christ himself and of the doctrine and morality taught by Christianity, its adaptation to human wants, the unity and consistency of the Bible, and the marks of truth, purity and sincerity in its various writers. The External, or historical proofs, are such as are found in man’s need of a revelation from God, and the corresponding presumption in its favor as a fact; the authenticity and credibility of scripture history, the argument from prophecy and miracle as sealing and sanctioning such revelation; the historical argument from the spread of the gospel in the face of opposition, and from the positive blessings it has conferred upon the individual and upon society. From these we shall select a few of the more prominent forms of proof, which best suit our present purpose, and the narrow space we have at disposal in a small volume. Our examination naturally and properly starts with the External proofs, for Internal evidence largely concerns one’s own experience, and cannot be appreciated, or in fact apprehended, without experiment. But, in order that one may be disposed to "taste and see," he must approach the subject from without. If the Gospel of Christ is God’s golden milestone, let me from outside by some rational road find my way to it; then I can stand at the milestone itself and from that, as an inside point, take my survey. If it can be shown that, starting from any proper point, "All roads lead to Rome," that the external evidences all converge in the gospel; that, for certain great facts and effects, no adequate cause can be found, except that God has authoritatively spoken to man in the Bible and through Christ Jesus; then how can we honestly evade or avoid the conclusion that Christianity is the divine religion and entitled to our homage and obedience? Among these external evidences two are especially prominent: prophecy and miracle. Prophecy is a miracle of utterance. It prepares the way for coming events or persons, and attests them, in advance, as forming part of a divine plan, reaching through the ages. Prophecy and Providence are, therefore, twin sisters. There is no grander thought in this Bible than that, back of all these apparently capricious, conflicting and accidental changes of human history, there is an infinite God, whose omniscience and omnipresence forbid that anything should escape his knowledge or evade his power, and whose goodness assures a benevolent design, even behind seeming disaster. How often do we look at human history and behold only one awful tragedy! "Right forever on the scaffold, wrong forever on the throne! Yet that scaffold sways the future, and behind the dim unknown, Standeth God amid the shadows, keeping watch above his own." Prophecy, unmistakably outlining events beforehand, shows that God is behind the curtain, and that his hand controls and shapes the history and destiny of men. The caprice is resolved into a consistent purpose; the conflict is only the apparent discord and disorder which are owing to our partial point of view; the accident becomes an incident in one grand, harmonious plan, where no chance can occur. We have a Providence, with its prevision and provision and precedence, directing and arranging, permitting and decreeing. But prophecy does more than assure us of a Providence. It serves to outline the future, so that we have glimpses of coming glory and triumph for God and godliness. It brings the past and future into inseparable union with the present and spreads the grand scene before us in its unity. We are thus permitted to foretaste the future: the ancient Hebrew, by the glass of Messianic prophecy, beheld the Lamb of God taking away the sin of the world, and so the cross of Christ was borne backward through the ages, and the atonement was a present and accomplished fact to Abraham and David; and to us, today, the prophecies of the New Testament are the perspective glasses that bring nigh the Delectable Mountains of a completed redemption, and make visible the towers of the celestial city! Nothing therefore can be of more importance to a Bible student than a mastery of the prophetic Scriptures. Prophecies, already fulfilled, put the clear broad seal of God upon the Bible; prophecies unfulfilled, serve to inform our faith as to coming developments, and project us forward in to the consummate wonders of the final day of victory. Why does so much weight attach to the argument from prophecy? Christian evidence is like the holy city, which John saw; four sided, with gates opening toward every quarter: why then go in by one gate rather than others? We reply, there are indeed a score of paths by which the advocates of the inspiration of Scripture approach the heart of the theme; but the Scripture itself makes this the grand highway of proof. Hear the apostle Peter: "We have also a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light that shined in a dark place, until the day-dawn and the day star arise in your hearts; knowing this first, that no prophecy of the Scripture is of any private interpretation (invention or suggestion); for the prophecy came not in old time by the will of man, but holy men of God spake, moved by the Holy Ghost." The Scriptures affirm that "the natural man receiveth not the things of the Spirit of God, neither can he know them because they are spiritually discerned.” There are some sources of proof, whose force can be felt only by a converted man. But here is an evidence which needs for its examination only the reason of the natural man. He is in the darkness of doubt; he has not yet found, by faith, the personal and inward knowledge of God. Here is the very light which God gives him, to lead him to the rational conclusion that the Bible is the Word of God, and so prepare him for the higher guidance of faith. Accepting the will of God and the way of salvation, as here revealed, he is led up to those blessed mountain tops where the day star shines and the day dawn breaks in a flood of glory. The Bible presents as foremost the proof from prophecy. Other arguments imply that we have examined this other proofs branch out from this or fork from it; here is the foundation on which other arguments rest. If the Scriptures issue from the hand or mind of God, the seeker after truth asks for his royal signature and seal. And prophecy claims to be exactly this: the solemn seal of God’s own hand upon the sacred scroll.* * The appeal of God to fulfilled prophecy is found all through the Bible. Deuteronomy 18:21-22; Isaiah 41:21; Jeremiah 28:9; 2 Peter 1:19-21. This, then, is the mode chosen by God to make plain to man the fact that He has spoken. He says to loyal subjects in His great empire, "By this unfailing sign shall you know that a proclamation of my will is from my hand: through my chosen messengers, I will shew you things to come." And this may well be the gateway and highway to conviction, since it is so broad and straight and plain that none need err. Men have an instinctive conviction that when a future event is clearly and closely foretold, so that no guess, however shrewd, can account for it, and the event corresponds in every respect to the prophetic out line, it is a proof of the working of some power above nature. How natural that God should select this intuitive sense as the basis of his appeal! That he should say to men, "when I speak through a fellow-man, he shall speak words, or do works, plainly beyond the unaided natural power of man.” Hence came both prophecy and miracle as the double witness to our holy religion. These two are closely akin. Prophecy is a miracle of utterance. Miracle is prophecy in action. Both imply supernatural power: one in words, the other in works; and hence both carry the sanction of God. To establish one prophecy is to carry the whole fortress of the enemy by storm, for it settles the inspiration of the Word of God. To establish one prophecy of Christ is to settle not only his authority as a teacher, but his divinity, for it puts God’s seal and sanction on Christ’s witness concerning himself. Mark his own appeal to his prophecies: John 14:29, "And now I have told you before it come to pass that when it is come to pass ye might believe." The argument from prophecy must be a formidable one, since the foes of our faith have directed their biggest guns against it. Porphyry found such very startling correspondences between Daniel’s predictions and historic events that he saw no escape from conviction but in denying the authenticity of the prophecy, arguing that it was never written till events supplied the material. Paine did not venture to deny the authenticity of the prophecy, but simply denied that in any proper sense it was fulfilled. Between these two scoffers, however, we have both the authenticity and the fulfillment of prophecy admitted. The death of the Lord Jesus Christ was so distinctly foretold in the fifty-third chapter of Isaiah, that Bolingbroke, in order to break the force of the argument from this prophecy, was forced to assert that Jesus brought on his own crucifixion by a series of pre-concerted measures, merely to give the disciples who came after him the triumph of an appeal to the old prophecies! You see how grand must be the power of an argument, which compels infidels to invent such impossible theories to evade the force of its mighty appeal! What is a prophecy? The primary idea of a prophet is not one who foretells, but one who "brings to light" or "makes manifest." A man might be a prophet, while yet not foretelling any future event. Elisha was simply an inspired teacher, unfolding the hidden things of God. The idea of foretelling is secondary: first, insight; second, foresight. Very naturally God, in giving to a man insight into His secret mysteries, might grant insight into that future which has to do with these mysteries; and such insight is fore sight. Oftentimes a true insight into the present, implies a foresight of the future as the key to present problems. Foresight was frequently granted to prophets, in order to furnish additional evidence of their divine mission and commission. But the prime element in the prophet is capacity to teach spiritual truth. This discrimination is important, for first, it leads us to look for evidence of the prophetic office and authority in the very nature of the truths he proclaims and teaches. In the character of his message is often higher proof of his divine calling than in miracle or prediction. This was preeminently true of Christ, the greatest of prophets. Secondly, this conception of the true criterion of a prophet will lead to rejection of any whose teachings are plainly unsound and unscriptural, even though he might work apparent wonders or predict future events. The Bible teaches us to find prophetic credentials, first of all, in this conformity of his moral and spiritual teaching to a divine pattern. There must be correspondence between his utterances and the Word of God and the moral sense of mankind. (Deuteronomy 13:3) In this law which demands, for prophetic character and utterance, consonance with the claim to inspiration, we find a grand factor in our argument. God asks that His word be held to be inspired, not only because prophetic writers have wrought miracles or spoken predictions, but because they spake as men would speak who were moved by the Holy Ghost. Their teachings present such conceptions of God and man and their mutual relations as accord with the intuitive convictions of man’s moral being; the seal of God is upon the very quality of their utterances. We are prepared to follow the logic of this position, and affirm that the prophetic office is essentially perpetual. It may not be needful that miracles be wrought or predictions spoken; but he is a true successor in the prophetic office who speaks according to the revealed word, and whose utterance God seals and sanctions by the power of the Holy Ghost. For brevity’s sake we confine our argument to that aspect of prophecy which concerns the future, and shall show how grand a confirmation of the claims of the word of God is found in the obvious foretelling of events. But first let us clearly understand that it is not commonly the object of prophetic prediction to inform us as to the de tails of the future; but rather, after an event is fulfilled, to shew that it all lay in the mind of God, and was part of his eternal plan.* *John 2:20-22, John 13:6, John 14:29, John 16:4, John 20:31; Luke 24:6-8, Luke 18:34. This may explain the necessary obscurity of prophecy. It presents a lock, for which only subsequent history can supply the key. If prophetic details were clearly announced, wicked men would be prompted, like Julian, to conspire to defeat the prediction; or disciples might be supposed to combine to bring about a seeming fulfillment, in order to authenticate the prophecy. When prophecy is fulfilled, it must be by no design of men better still, if against their design, that it may be the more apparent that the fulfillment is wholly of God. For obviously, if fulfilled by intent of man, it might be resolved into a sort of mere collusion between prophet and those who, jealous for the reputation of the divine oracles, sought to bring about a correspondence with events. The general purpose of prophecy, then, concerns not the times in which it is spoken, since it is yet unverified; but, when fulfilled, it proves the God of prophecy and of Providence to be one. It shews us Deus in Historia, a divine administration in the world; and seals, as inspired and infallible, the teaching so attested. A prophecy is not confirmed as a proof of revelation until fulfilled; and then it evidences God’s hand, in proportion to the extent and accuracy of its predictions. A prophecy thus unlocked by events, opens a door that no man can shut, introducing us by a miracle of utterance to the very presence of Him to whom all the future is as the present, and compelling us to bow reverently to hear what He will speak. What now are the canons by which a true prophecy is to be tested? First, it must be such an unveiling of the future that no mere human foresight or wisdom or sagacity could have guessed it. Human beings sometimes exhibit remarkable foresight and forecast, where no supernatural element exists. A statesman might detect elements of corruption which lead him to predict the overthrow of some nation within a given time. Comparison of the records of a series of years enables a weather prophet to foretell storms, and even the comparative healthfulness of seasons. But back of this there lies simply an induction from facts and principles. Secondly, the prediction must deal in details, sufficiently to exclude shrewd guesswork. General statements may be made with often a remarkable forecast of events; but every definite, specific detail or description adds to the improbability of its being an uninspired utterance, until the improbability becomes impossibility. Thirdly, there must be such lapse of time, between prophecy and fulfillment, as precludes the agency of the prophet himself in effecting or affecting the result. Otherwise the author of the prediction might by secret, subtle means, bring about apparent accomplishment. When prophecy is by such marks attested as genuine, its value as evidence is beyond words; and the argument it furnishes is one of growing force. The Christian faith supports its claim by a vast number of prophecies pertaining to different periods and persons. The argument from these prophecies began to be of use when the first prediction was fulfilled; and every successive event, which added a new feature to the profile, added strength and weight to the argument. Prophecy is thus at first a rill, receiving constantly tributary streams, till it grows to a river whose grand flood of evidence sweeps everything before it. All through Old Testament times, the thousand hints of prophecy were fulfilling. Then Christ was born, and the most numerous and striking of all predictions met and mingled in Him, so that the apostles could boldly say, in support of the august claims of the gospel whose central figure he was: "To Him give all the prophets witness." No miracle, which he wrought, so unmistakably set on him the seal of God, as the convergence of the thousand lines of prophecy in him, as in one burning focal point of dazzling glory. Every sacrifice lit, from Abel’s altar until the last Passover of the Passion Week, pointed as with flaming fingers to Calvary’s cross! Nay all the centuries moved as in solemn procession to lay their tributes upon Golgotha. But that age of grand fulfillments was also the age of grander prophecies. And so the evidence goes on accumulating; the fulfillment of words, long since spoken, confronts us today. The histories of Assyrian lion, Medo-Persian bear, Greek leopard, and Roman complex "beast;" the existing facts of Tyre, Babylon, Egypt, Nineveh; the remarkable dispersion of the Jews, the most clannish of peoples, most attached to their own land, rich enough to buy every acre of Palestine with pearls, yet providentially kept out of it till the times of the Gentiles are fulfilled all these, and a hundred fold more, furnish a colossal argument for the divine origin of the prophetic scriptures; and yet the power and weight of this argument are growing still. Miracles impressed the people who lived in the age of miracles, with a power which is comparatively lost on us by the distance of time. However conclusive the argument from miracles, it cannot impress us as it did those who witnessed the works. But the prophecies, fulfilled and fulfilling before our eyes, become a new miracle, more conclusive and impressive every year, and adapted to prove omniscience as unmistakably as the miracles of two thousand years ago proved omnipotence. Scripture is seen by us as a colossal wheel, compassing all history with its gigantic and awful rim, and full of the eyes that tell of one who sees all things! You see the falsehood of the cavil which sneers at Christian faith, as resting on no better basis than the myths and marvels of eighteen hundred years ago. We have before our very eyes some of the most awe-inspiring proofs of our holy religion. Disciples, who saw his miracles and had evidence of the senses, left us their witness to Christ. But, of many prophecies, they had only the record, while we have the evidence of our very senses to their fulfillment. Some unbelievers say, "could we see a miracle we would believe." But he who can see prophecy fulfilled and not believe, is not to be persuaded by any other miracle. "If they hear not Moses and the prophets neither would they be persuaded though one rose from the dead." The Christian religion is the only religion that has ever dared to rest its claim upon either miracle or prophecy. The appeal to such super natural signs is so bold, that its audacity is one proof of its genuineness. The Old Testament, which even the most captious historical criticism concedes to have been in the hands of Jews at least 200 years B. C., draws a clear, minute and striking picture of future events, and calmly stakes, upon the result, all its claims to a divine origin. It challenges history, archaeology, science, and all the forms of human knowledge, to show one instance in which prediction has failed. This is divine boldness of appeal. There are false faiths, like Mohammedanism and Buddhism, that have tried to prop up their claims on pre tended miracles, but even these have never ventured to frame prophecies. Pagan religions claimed support from oracular responses, but what a vast gulf divides them from the oracles of God! They were trivial in import and purport, not worthy to be the responses of a divine being. The ends they served were often personal and selfish. The influence which secured them was unfit to move a god; it was sometimes greed of gain, or even servile fear, to which the appeal was made. They spoke because the voice of authority compelled, or the offer of gold persuaded. No poor or obscure man could arouse the sluggish divinity. The utterances of heathen oracles were never spontaneous, as though inspired by a divine fullness of matter, but were always reluctant, difficult to secure, rare and costly. When demanded, delay was required for preparation; and when the response was not verified, a thousand apologies were framed for the failure; there was on the part of the inquirer some omission or blunder; there was some mistake in the amanuensis who took down the response; or perhaps the Gods were not disposed to answer. And when the best responses were obtained they were ambiguous and equivocal. The most famous oracles were so disgraced by love of money that they became venal. The rich or powerful seldom found difficulty in obtaining favorable responses. Philip of Macedon by royal influence and gold thus bribed the oracle; and Demosthenes said, the Pythian goddess "Philip-ised." A few examples may be given of the adroit ambiguity of the heathen oracles which justified Milton’s famous line: "Ambiguous, and with double sense deluding." Before Maxentius left Rome to meet Constantine in that famous battle on the banks of the Tiber, he consulted the sibylline books. "The guardians of these ancient oracles were as well versed in the arts of this world as they were ignorant of the secrets of fate; and they returned him a very prudent answer, which might adapt itself to the event, and secure their reputation, whatever should be the chance of arms:" "Illo die, hostem Romanorum esse periturum." "On that day the enemy of Rome will perish." Whoever proved the vanquished prince became of course the enemy of Rome. The defeat of Maxentius was overwhelming; he himself, attempting to escape back into the city over the Milvian Bridge, was forced by the crowd into the river and drowned by the weight of his own armor. The general characteristics of oracles were ambiguity, obscurity and convertibility, so that one answer would agree with several various and sometimes directly opposite events. To Pyrrhus: "Ato, te. Aiacido, Romanes vincere posse." "I declare thee, O Pyrrhus, the Romans to be able to conquer." Herodotus tells us that Croesus, the sovereign of Lydia, consulted the Delphic oracle as to whether he should proceed against the Persians; and this was the reply, as Cicero renders it: "Croesus, Halym penetrans, magnam pervertet opum vim." "By crossing Halys, Croesus will destroy a mighty power." He thought of course the kingdom would be that of Cyrus; it proved to be his own. A third time he consulted the oracle anxious to be informed whether his power would ever suffer diminution. The Pythian answered: "When o er the Medes a mule shall sit on high, O er pebbly Hermus then soft Lydian fly! Fly with all haste: for safety scorn thy fame, Nor scruple to deserve a coward’s name." The catch was here: this "mule" was Cyrus, whose mixed parentage had caused this opprobrious epithet to be applied to him. Compare Shakespeare the witch’s prophecy: "The duke yet lives that Henry shall depose." These were mere tricks like the veritable sign, unpunctuated, over a barber’s shop in London: "What do you think I’ll shave for a penny and give you a drink" Read as an exclamation, it encouraged applicants for a service that would cost nothing and pay them with a dram beside. But when such gratuitous service was applied for, the shrewd barber only repeated the words as a question. What would be thought of the oracles of God if they descended to the puerilities of an ambiguous riddle that might be read both ways, and so could not fail of accomplishment! The extreme difficulty of framing a prophecy which shall prove accurate, may be seen in that familiar but crude rhyme known as "Mother Shipton’s Prophecy." Some years ago it appeared as a pretended relic of a remote day, and claimed to have predicted the invention of steam as a motive power, diving suits, balloons, a threefold revolution in France; the rise of Israeli, the Jew, as a figure in English politics, the erect ion of a crystal palace, etc. After its first appearance it was almost forgotten. Years later it reappeared, with a few very slight changes in the rhyme, such as to be scarcely noticed, and yet so including recent events as to make this "prophecy" seem more startling. At times in arguing with skeptics I was met by the statement that here was an old ignorant woman who lived four hundred years ago, and who had written an "uninspired prophecy which was of undoubted antiquity, and however rude in shape, containing several remarkable predictions." So for years I have been trying to unearth and expose what seemed to me a huge imposture, and having succeeded, here record the result. My first clue to the forgery was the discovery that at least three separate and different versions had been put before the people. The changes or variations were slight and sly, adroitly accommodating the pretended prophecy to the new developments of current history: till at last the whole thing has been traced to Charles Hindly, who acknowledges himself the author of this prophetic hoax, which was written in 1862 instead of 1448, and palmed off on a credulous public! It is one of the startling proofs of human perversity that the very people who will try to cast suspicion on prophecies two thousand years old, will, without straining, swallow a forgery that was first published twenty years ago, and not even look into its claims to antiquity! The Christian religion challenges the severest test fulfilled prediction. It is easier to counterfeit a miracle than a prophecy; and yet this method of confirmation, so certain to bring exposure to fraud, falsehood or impudent presumption, is the standard by which the Bible stands or falls; on this golden strand of prophecy all these divine precepts and promises are strung. Marvelous is their variety, extent and number, yet no prediction has ever failed; and if those whose set time has come have not failed, with what assurance may we look forward to the sure accomplishment of those prophetic words whose full time is not yet! There was a certain sublimity about that act of the German astronomers who, at Aiken, S. C., left the stone, on which their meridian circle rested in observing the recent transit of Venus, to stand for the use of those who, in June, 2004, shall need to watch another transit. Think of it the faith of science in the inflexible order of nature! One hundred and twenty years hence three times, at least within that space a generation will have perished; thrones will have been emptied of occupant after occupant; empires will have passed away; changes, whose number and gravity are too great now to be conceived, will have taken place; nay, human history may have come to its great last crisis and the millennial march may have begun: but punctual to a second, without delay or failure, Venus will make her transit across the sun’s disc. So, while scoffers sneer and doubters question, while empires vanish and nations perish, prophecy moves steadily onward, and nears its grand fulfillment. To a second of time and to the last minute jot or tittle of detail, the prophetic word shall be fulfilled. The wise man will prepare for the sure future, get ready and keep ready for the coming crisis. Mr. Wiggins, in Canada, from study of the science of storms and storm centers, winds, their circuits, waves and tides, ventured to predict a great storm on this planet beginning March 9th, 1883. He made his prediction in September, 1882. He declared that it would start in the northern Pacific on the morning of March 9th, strike this continent from the south, sweep along the Atlantic coast on the afternoon of the 10th, traveling westward south of the 45th parallel, and returning from the Rocky Mountain range, cross the . meridian of Ottawa, over the great Canadian lakes, at noon of the 11th. It was at best a shrewd guess on the basis of probabilities. Meteorology and kindred sciences are not sufficiently reduced to a system, to enable such predictions to be made with confidence. And yet notwithstanding the doubt that overhung the prophecy, wise men made prudent provisions against possible disaster the plans of thousands were modified to meet the possible emergency and avoid damage; ships put off their day of sailing; excursions were deferred; exposed buildings were sheltered and strengthened, that if the storm should strike, it might find the people prepared. Such are the measures which human foresight and forecast suggest simply in order to be on the safe side! What shall be said of the folly, presumption, recklessness, that pay no heed to the prophetic warnings of the Word of God. That sure word of prophecy in clear terms foretells, beyond the certain day of death, a day when time shall be no longer; when earth shall be wrapped in a winding sheet of dissolving flames; when earth and sea shall give up their dead, and the great white throne shall flash upon the gaze of countless hosts of our humanity when the books shall be opened, and the dead judged! Have you made ready for that day? In that storm whose thunders rend the earth and shake the sky whose floods sweep away the last refuge of lies and sin will your house stand, or fall forever! ======================================================================== CHAPTER 62: 03.03. CHAPTER III.THE PROPHECY OF THE RUIN . . . ======================================================================== CHAPTER III. THE PROPHECY OF THE RUIN OF JERUSALEM. "And now I have told you before it come to pass, that, when it is come to pass, ye might believe." John 14:29. One prophecy may be taken as a representative of all, viz., Christ’s predictions as to the destruction of Jerusalem, and the dispersion of the Jews. Fairly and firmly settle this, that these words were literally or substantially spoken by Christ before his disappearance from among men; and we may safely risk the very fate of the Christian faith upon the issue. For, from this one passage of Scripture, with its parallel pas sages,* may be demonstrated and vindicated the existence of God, his moral government, his general and special providence, the divine inspiration of the Holy Scriptures, and the divine character and mission of Christ. Here, then, is the very field on which to meet candid doubt. But in order to a full and fair proof that history meets at every point the demands of the prophecy, and fills out the prophetic mould, it will be best to call in as witnesses only the professed opponents of Christianity, that it may not appear that the claims of Christ and the gospel rest on the partiality of friends. *Matthew 24:1-51, Mark 13:1-37, Luke 21:1-38 Any fair examination of this matter compels us first to ask whether there be a reasonable certainty that these prophetic words were spoken or written before the events occurred. This inquiry is at the very threshold of the whole investigation; to avoid it is to let everything else go unproven. A candid criticism can the less evade the issue, since it is forced upon us by the foes of the Christian religion. Porphyry, in the third century of the Christian era, made a desperate attack upon the Jewish and Christian Scriptures. Finding in the book of Daniel a prophecy that had been most minutely fulfilled, he first admitted with the utmost frankness that in every particular, history had verified the prophecy; and then adroitly turned his admission into a weapon of attack, arguing that a record so exact could be made only after the events: Daniel played the part of a historian in the mask of a prophet. If Porphyry was the first to suggest this easy escape from the argument of prophecy, he was not the last. Voltaire, in modern times, has, in the same way, admitted the wonderful coincidence between those prophecies of the ruin of Jerusalem and the wreck of the Jewish nation, and the actual facts; but dexterously argues that the pretended prophecy was never spoken or penned until after Jerusalem was destroyed. As to Voltaire himself, any objection coming from such a source has very little weight. A man who could, in a letter to a friend, declare that "history is, after all, nothing but a parcel of tricks we play with the dead," and that, "as for the portraits of men in biography, they are, nearly all, the creations of fancy;" a man who, when asked where he found a certain startling "fact" with which he adorns one of his histories, replied, "It is a frolic of my imagination!" a man whose motto was, "Crush the wretch!" and yet who called on that same Christ in the dying hour; a man who, after leading the host of skeptics and scoffers, as the boldest of blasphemers, for sixty years, died in agony and remorse so terrible that even the Mareschal de Richelieu fled from his bedside, declaring that he could not bear so terrible a sight, and M. Tronchin affirmed that "the furies of Orestes could give but a faint idea of those of Voltaire;" a man, who said to his attending physician, "Doctor, I will give you half of what I am worth, if you will give me only six months life," and who, when the doctor said, "Sir, you cannot live six weeks," shrieked, "Then I shall go to hell, and you will go with me!" and soon after expired; such a man does not add much weight to his own objection. If a man does not feel the force of his own argument, others can scarcely be expected to give it much importance; and it is but too plain that Voltaire was not an honest skeptic, but a mocker, a jeerer, a sneerer who, seldom himself in earnest, invented any objection which would serve his purpose. Yet, inasmuch as an objection may be entitled to weight independent of its author, we shall briefly examine as to the date of this prophecy. If this charge of fraud could for a moment be separated from religion, and looked at with calm, cool judgment, without any bias of prejudice, its inherent absurdity would be very plain. To sup pose this prophecy to be written after the event, is to suppose a deliberate imposture of gigantic proportions, palmed off on credulous dupes, in the sacred name of religion; a compound of hypocrisy, forgery and perjury, such as would disgrace even a monster like Nero. Think of it! A man in league with two others, like himself, lays a plot to prop up the claims of a mere pretender, by secretly preparing a description of an event already passed; and then by a series of lies, inducing men to accept it as a genuine prophecy! Could men, who could do that, have written the gospels? By the confession even of enemies of the religion of Christ, these records abound in the loftiest moral teaching, and the most sublime conceptions of God and duty. There must be some consistency between a man and his work; and the production of these gospel narratives by such abandoned liars, is inconceivable. To believe this requires more credulity than to accept the Christian religion with scarce a hearing of its claims. The supposition of intentional imposture in the production of the gospels must be abandoned as untenable; on its face it contradicts great established laws of human nature; and it supposes the whole body of believers to be imposed upon. The Jews were very jealous of their sacred trust; considering it their chief advantage, that "unto them were committed the oracles of God." The greatest care was used in compiling the canon. The claim of a book to a place in the sacred collection was weighed with scrupulous nicety. Many books are today among the "Apocrypha," regarded worthy of being bound up with our Old Testament, so pure is their style, so exalted their tone; and yet rejected as unworthy to rank as inspired. How could Daniel’s book have found a place in the canon? The Jews must have believed in its inspired character. Had it come forward to prefer its claim after its so-called prophecies were fulfilled, the claim would have been instantly rejected. If the book were offered to the Jewish church as inspired before the events which it foretold, it sustained its claim to prophetic character and divine authority. Suppose something similar in our day. Let some pious scoundrel who aspires to rank as a prophet try the same mode of imposing on the public. Let him write out a minute pretended prediction of the War of the Rebellion, and attempt to make the world believe that he wrote it by divine foresight a quarter of a century before the war. How long would that pious fraud escape detection! A thousand things would combine to expose such a sham. Its author would have more chance of being cannonaded as a fool or a knave, than of being canonized as a saint. So many features must combine to put upon such a plot even the face of truth, that the detection of the scheme would be morally certain. Men would begin by asking what sort of a man is this, who claims prophetic character? Is he a true man, morally upright; is his word beyond a suspicion? Is he a sane man, mentally sound, and not misled by a delusion? Then if both his mental and moral character were found consistent with his claim, his prophecy would be subjected to microscopic scrutiny, whether it bears the internal marks of such inspired utterances; and even if this test were satisfactorily met, the author would still be required to produce evidence satisfactory to the common mind that his production was written in advance of the events. About matters of this sort we are not naturally credulous. The natural jealousy of human nature makes us slow to concede to others the high rank of prophetic character; and we are more likely to resist the proofs that God has chosen a certain man as a channel of special revelation, even when the proofs are ample, than to yield our homage to an unworthy candidate, by a hasty admission of his claims. Even if there were those who, within the church, conspired to give such false prophet a seat on the prophetic throne, their own character would awaken a suspicion of their partnership. The exact year of the production of each of the four gospels cannot be fixed. But the most careful and scholarly modern criticism puts the date of St. Matthew’s record at about 38 A. D., and his record of this prophecy is the fullest, as well as the first. Mark wrote A. D., 67 to 69. Luke A. D. 63. John A. D. 96. The siege of Jerusalem under Titus ended September, 70 A. D. The earliest record of this prophecy was therefore in writing more than thirty years before the event, and the later records from two to seven years before. John, the only one of the four who wrote after the event, is the only one who makes no reference to the prophecy, as though caution had been used not to give occasion for the charge that the event had given material for the prophecy. But a more convincing proof is at hand. The first three centuries were centuries of both persecution and controversy. No weapon, whether sword or pen, that could be used against the cause of Christ, was left untried. Yet, although these prophecies are familiarly quoted by early Christian writers in support of Christianity, you must wait till the days of Porphyry, when the third century was in its sunset hours, before one writer even questions the genuineness of the prophecy! Controversy sifts, from the grain of fact, the chaff of fiction or fancy; beneath the eagle eye of searching investigation, prompted by hostility, even the corruptions or perversions of truth are discovered! Judge, then, whether a pretended prophecy, never heard of till after the event, would wait for three hundred years to be called in question; while even a reasonable doubt of its genuineness would have supplied its bitter foes with an irresistible weapon against the Christian religion! As well expect a mighty army, under skilled leaders, to hold a walled city in constant siege for three centuries, and not discover weak places where the walls are propped by rot ten timbers! God permitted those three centuries of hottest hostility, with mighty foes arrayed against the gospel, in order to show us that the origin of Christianity was surrounded by no mists of uncertainty or delusion. Her enemies, both many and mighty, had to forge other weapons of attack beside the audacious charge of fraud. Some of the most remarkable of these predictions are even yet in process of fulfillment. For eighteen hundred years since the fall of Jerusalem, the severe test of history has been applied to this prophecy. Christ, with the audacity of one who knew whereof he spake, challenged all the coming centuries to break his prophetic word; for his predictions reached far beyond the ruin of the regal city of David. But, as the procession of years, and even the more august centuries pass on, like military leaders lifting their plumed helmets in presence of a world’s sovereign, the ages, in their turn, confess the divine character of the prophet, who, so long ago, drew the awful lines beyond which they even yet cannot pass. What shall we say, then, of the crucial test of Time! In this prophecy may the correspondence be accounted for by accidental coincidence? To answer this proper doubt, consider the law of simple and compound probability. When a single prediction is made, about which there is but one feature, it may or it may not prove true; there is therefore one chance in two of its being fulfilled. For instance, suppose I say, there is going to be a very hot summer it may be hot or it may be mild the chance of fulfillment is represented by the fraction one-half. This is the law of simple probability. If I introduce a second particular, I get into the region of compound probability. For instance, suppose I say, without any scientific law at the bottom of my conjecture, that June fifteenth will be very hot. Here are two predictions; one is that there will be extreme heat; the other, that it will be on a certain day. Each prediction has a half chance of fulfillment; the compound probability is one- fourth, i.e., there is one chance in four that both predictions will be verified. "A compound event has therefore a chance only in the product of its simple ratios." Every new feature added makes the fraction of probability smaller. In this prophecy, there is no vague general prediction; but a startling array of minute particulars. Our Lord draws the portrait of the coming event in detail; time, place, persons, marked circumstances, all introducing peculiar features which leave no doubt as to our power to recognize the event, if it shall look like its portrait. We find some twenty-five distinct predictions, here, and, on the law of compound probability, the chance of their all meeting in one event, is as one in nearly twenty millions i.e., the fraction that represents the chance of probability is one-half raised to its twenty-fourth power or about one twenty millionth chance! And yet every one of those features met in the destruction of Jerusalem and never have combined in any other event! And in selecting examples, we omit all those features about whose exact meaning there is such doubt as to render them unsafe guides, in our investigation. We select only the plainer, bolder outlines which are so strikingly fulfilled as to leave no reasonable question of the correspondence. One other remark should be made before we enter on the closer study of this particular prophecy. There seems to be in Christ’s words a reference not only to the destruction of the city, but to the end of the world; and so closely are these two great events linked in these utterances that it is a matter of doubt to Bible students, where He ceases to speak of the lesser and begins to speak of the greater. But need this seriously embarrass us in studying this question? There is a law of prophetic perspective, which all those who scan the prophecies must understand. In a landscape, a near range of hills may strikingly resemble, in outline, a far more distant range of mountains; so that, although there is vast difference in their heights, and vast distance between their ranges, the same lines would define and describe them both. So in prophecy; one outline may describe an event, near at hand, and another of greater magnitude on the far horizon. Many words may have designedly a double meaning, referring immediately to some nearer occurrence, and remotely to some other of which that is a type; a reference here on a minor scale and there on a major scale. Or we may call this the law of prophetic shadows, a coming event being foreshadowed by another, the outlines of both corresponding as do shadows and substance. But this is rather an argument for, than against, the divine "inspiration of prophecy," since we have a double prediction, with a double verification. Surely if He speaks, to whom "one day is as a thousand years and a thousand years as one day," we need not be surprised to find him using one outline for events, between which there lies a chasm of a thousand years; since to him such vast ages seem but as a watch in the night, and all time is but an insignificant tick in the great clock of eternity! One very marked proof of God’s hand both in this prophecy and the history which fulfills it, is found in the very authorities, who record the fulfillment. The main account of the destruction of Jerusalem, if it had been written purposely to confirm the predictions of Christ, could not have been more exactly correspondent. Its author was the prince of the Jewish scholars of his day, and a Jewish general who, at first, stoutly resisted the Roman power, holding Lotapata, the strong hold of Galilee, for forty-seven days, against Vespasian; in 67 A. D., he was taken captive, and kept in bonds till Titus succeeded Vespasian in the control of the Jewish war. He was present at the siege of the city, and, after its downfall, went with Titus back to Rome, where he wrote his Annals; and Titus himself was so well pleased with the accuracy of his history that he gave it his formal approval and desired its publication. This historian was of course Josephus. He was certainly a competent witness, being very accomplished as a man, and about the person of the Roman commander, having every chance for close observation and exact information. Who will venture to accuse a Jew, who lived and died one of the straitest of the Pharisees, of partiality for the crucified Nazarene or his prophecies? God chose an enemy of the Christian faith to hand down to us a most minute record of the fulfillment of this most minute prophecy; so that the leading though unconscious witness to Christ’s prophetic character is one whose testimony cannot be impeached by either Jews or Pagans! Josephus traced no connection between the terrible events he recorded, and the words of the crucified Jesus; for he is constantly striving to find some reason for the fearful judgments which be fell his land and nation.* *Comp. Wars, 754, P. 654 where he accounts for the ruin of the temple by the fact that the Jews had increased the area of its courts by taking in desecrated grounds, etc., etc. Who are the other authorities, to be cited in proof that our Lord’s prophecy was exactly fulfilled? Tacitus, a Roman and Pagan historian; and Gibbon, the prince of skeptics, the English historian, who, even while writing to prove that the success of Christianity might be accounted for by natural and secondary causes, was, despite himself, compelled to record facts which prove Christ a true prophet. Frederick the Great, on one occasion said to one of his marshals, who was a devout believer, "Give me in one word, a proof of the truth of the Bible." "The Jews," was the laconic, unanswerable reply. Harmonizing the gospels in one complete record, we find twenty-five distinct predictions, in connection with the ruin of the Jewish capital. We group them for convenience into classes. I. Predictions as to pretenders to the character of Messiah. 1. They would be many; 2. Would draw people to the desert, and secret chambers; 3. Would deceive large numbers, etc. Before this time there had been no such thing in Jewish history. After the crucifixion, false Messiahs multiplied, such as Simon Magus, the Samarian sorcerer; Dositheus, another Samaritan; Theudas, who promised to part the waters of Jordan like Elijah, and Josephus says, "by such speeches deceived many. The country was filled with imposters who deceived the people and persuaded them to follow into the wilderness, where they should see signs; a great multitude were led to the cloisters of the temple by false prophets." II. Predictions of various signal calamities. 1. Wars. At the time when Christ spake, peace prevailed both among the Jews and nations round about. Even when Caligula’s order to set up his statue in the temple provoked resistance, the Jews could not believe that war was imminent. And yet Josephus says "the country was soon filled with violence; disorders prevailed in Alexandria, Cesarea, Damascus, Tyre, Ptolemais and all over Syria." The Jews rebelled against Rome, Italy was in convulsions and within two years four Roman emperors suffered death. 2. Famine, pestilence, earthquake, etc. A famine of several years duration caused suffering in Judea, and there were famines in Italy, pestilences in Babylon, and only five years before the ruin of Jerusalem, in Rome. Earthquakes are recorded by Tacitus, Suetonius Philostratus; and Josephus gives account of them in Crete, Italy, Asia Minor, and one extraordinary, in Judea. 3. Fearful sights and great signs from heaven. Josephus affirms that just before the war, "a star resembling a sword stood over the city; and a comet for a whole year," that a great light shone round the altar; that the massive Eastern gate which it took twenty men to move, opened of its own accord; that chariots and troops were seen in the clouds at sunset; that there was an earth quake and a supernatural voice at Pentecost; that a man named Jesus persisted in crying, Woe to the city, etc. Tacitus records many prodigies that signaled the coming ruin. Armies appeared fighting in air; fire fell on the temples from the clouds; a loud voice proclaiming the removal of the gods from the temple, and a sound as of a departing host. About the reality and miraculous nature of these signs and sights and sounds, we cannot say; but it is enough that both Jew and Roman were impressed with them as real and miraculous. III. Signs within the kingdom of God. 1. Persecution. Did not Saul make havoc of the church, before he was converted? Were not Peter and John before councils and in prisons? Was not Paul brought before kings, and he and Silas scourged and put in stocks for their faith’s sake? Yet what wonderful power was given, before adversaries, to Stephen, to Peter, to Paul. None of the apostles seem to have died a natural death but John. About six years before Jerusalem fell, there was at Rome a terrible conflagration of eight days, of which Nero was believed to be the author; and to turn the wrath of the people from himself he put the blame of it upon the Christians; thereupon began a persecution which even Pagan pages blush to record. Nero drove his chariot to the imperial gardens between rows of Christian martyrs wrapped in their burning sheets of flame. 2. Mutual betrayal. Tacitus says at first those who were seized confessed their sect, and then by their indication a great multitude were convicted. 3. The gospel to be preached everywhere as a witness. What a work to be done inside of forty years with no printing press to publish the gospel, and no rapid modes of transit to make travel easy; and foreign tongues to be learned! And yet it was done. Pentecost, with its gathered representatives from all nations, hearing and then going back to herald the good news; with its miraculous gift of tongues, doubtless fitting those first preachers to preach in foreign languages; persecution, scattering the whole body of believers, and setting them at work everywhere making disciples; Peter going to the dispersed Jewish tribes eastward Paul to the Gentile world westward our Lord’s words were again fulfilled. Before the city fell, the gospel had been proclaimed in lesser Asia, Greece and Italy north to Scythia, south to Ethiopia, east to Parthia and India, and west to Spain and Britain. Tacitus says that in the time of Nero’s persecution, the religion of Christ had spread over Judea and even through the Roman Empire, and numbered so many followers that a vast multitude was apprehended and condemned to martyrdom. IV. Signs pertaining to the city itself. 1. Jerusalem to be encompassed with armies. 2. The eagles were to gather as around a carcass. When the Roman army drew nigh and surrounded the city, above every floating standard rose the silver eagle. Banners distinguish an army as its insignia; nations are known on sea and land by their flags. The Romans are through history so linked with this symbol that the Roman eagles are as celebrated as Rome herself. How fitting as an emblem! The eagle or vulture is marked by three things, "strength, swiftness, ferocity." How like vultures swooping down upon a carcass were the Roman hosts so strong, so swift-moving, so ferociously cruel! 3. Destruction was to come as "lightning shineth from east to west." Now, it might have been expected, as the approach to Jerusalem was from the seacoast, that the Roman army would advance from west to east. Yet, as a fact, the approach was from Olivet, on the east, and toward the west; the lightning bolts of war which so soon shattered the fair capital first shot from war-clouds hovering on the eastern horizon, and their direction was westward. 4. "The abomination of desolation standing in the holy place" was a conspicuous token. Just what this means we may not decide, but only because these words have more than one possible fulfillment. St. Matthew’s record may, by the abomination of desolation, mean what Luke does by the desolating Pagan army, with idolatrous eagle standards, betokening desolation or destruction, and standing on the holy ground - nay, hovering over the very sanctuary like unclean birds of prey. The Jews, holding every idol an "abomination," besought a Roman general when he was leading his army towards Arabia through Judea, to go some other way, lest, by the very passage of a Pagan host with Pagan emblems, the land be defiled. Some things favor the reference of these words to an army of zealots and assassins invited by the Jews to defend them against the Romans, and who literally stood in the temple courts and profaned them; or, again, some think the "abomination" means a statute of the emperor set up by Pilate, or of Titus set up by Hadrian, in the holy place. 5. A trench and an embankment were to be made around the city. Nothing seemed more improbable and useless. In all the previous sieges sustained by Jerusalem this had never been done. The situation of the city and the physical features of the country made it seem wasteful of time and strength. The valleys that wound about the city were a natural trench; the hills that round it rose were a natural embankment. Yet Titus, against the counsel of his chief men, actually built a wall and trench five miles in circumference around the doomed capital; and the Jewish historian describes the precise circuit. 6. Great tribulation was to mark the siege. Hear Josephus: "No other city ever suffered such miseries, nor was ever a generation more fruitful in wickedness from the beginning of the world. It appears that the misfortunes of all men from the beginning of the world, if compared to these of the Jews, are not so considerable. The multitude who perished exceeded all the destructions that man or God ever brought on the world." It was at the Passover, when the nation thronged its sacred capital. Nearly three millions are estimated to have been in the city. The famine was so severe that hunger drove men to eat sandal straps, leather girdles, straw. A mother brought to the maddened assassins who were ready to do any violence to get food, a half-devoured child, and bade them share with her the lamb she had made ready! As Titus saw the dead thrown over the walls into the valleys, by hundreds and by thousands, he lifted his hands to heaven to protest before God that all this was not his doing. Josephus reckons that 130,000 perished and 97,000 were sold into slavery. 7. The actual destruction of the city. It was to be leveled to the ground. Josephus tells us that three massive walls of great strength encompassed the city; and the garrison was ten times, in number, the besiegers. Think of laying such walls even with the ground! Yet, at the last, orders were given to "raze the very foundations," and nothing was left but three towers, and what little wall was needed, as a shelter to the Roman garrison, and as a specimen of the strength of the defenses, which Roman power had laid low. The whole circumference was so thoroughly laid even with the ground that nothing was left to show it had been inhabited. Titus said: "We have certainly had God for our helper in this war. He has ejected the Jews out of these strongholds; for what could men or machines do toward throwing down such fortifications as these!" The hope of finding hid treasure moved the Roman army to tear up the very ground, till sewers and aqueducts were uncovered, and a plowshare was used to tear up the foundations of the temple, thus literally fulfilling the prophecy of Micah (750 B. C.) "Jerusalem shall be ploughed as an heap." The temple was to be included in this awful destruction. The prophecy of its demolition is the first link in this chain of predictions. After our Lord uttered in the. temple his lament over his people who would not be gathered under his wings, he said: "Behold your house is left unto you desolate!" and immediately departed from the devoted sanctuary. As they left it, his disciples, struck with the strange prophecy that such a house could ever become desolate, called his attention, "See what manner of stones and what buildings are here," i.e., structures even then going on to completion. But he said, with more particular utterance, "There shall not be left here one stone upon another that shall not be thrown down." This prediction was very unlikely of fulfillment. (a.) The walls enclosed over nineteen acres; the east front rose to a height of one-sixth of a mile from the vale, and immense stones, some of them 65 feet by 8 by 10 wrought into its massive structure. (b.) It was beautiful and sacred, a monument both of art and worship. It rose, like a mount of gold and snow. Its carved portals, alabaster porticoes, and golden sanctuary, won the most rapturous praises from even Pagans. If vandals and barbarians, in the sack of Athens and Rome, would spare the Parthenon and Pantheon, what might not be expected from the soldiers of the first and grandest of Empires! Would they not spare a structure which the proverb said, "If you had not seen, you had seen nothing beautiful." (c.) It was built by Herod, a creature of Roman power and patronage, who was more loyal to the conquering nation than to those with whom he was connected, as himself a descendant of Isaac. And he was a deferential and obsequious Roman in spirit, who built cities to perpetuate Caesar’s name, and who tried to make Jerusalem a second Rome. To prostrate Herod’s fate, was to lay one of Rome’s very master-works in ruin. (d.) And then Titus was mild, humane, cultured, a commander who would not be likely to favor it, who in fact forbade such wanton destruction. The temple was once put out by his orders, but fired again when his back was turned. V. Christ’s predictions, however, assured the safety of his disciples. "There shall not an hair of your head perish." The fact is remarkable enough that in such universal slaughter not one disciple should perish; but more remarkable that it was after the besieging army should surround the city that they were to have opportunity to withdraw. What a strange signal for flight, when the hosts were already cutting off every escape! And yet this was Christ’s token to his faithful followers that desolation was nigh, imminent. They should yet have chance to flee, if done with haste; there would be opportunity, but it would be short. Hear again the Jewish analyst: "Cestius Gallus, after beginning siege, mysteriously withdrew, and without any reason in the world, and many embraced this opportunity to depart; a great multitude fled to the mountains." At this crisis, as we learn from church historians of the first century, all the followers of Christ took refuge in the mountains of Pella, beyond the Jordan, and there is no record of one single Christian perishing in the siege! As soon as the armies returned, the city was surrounded by a wall, and all hope of flight was now cut off. VI. Prophecies respecting subsequent history. 1. The doom of the Jews; they should fall by the edge of the sword, and be led captive into all nations. Even before the city fell, an immense number of deserters, falling into hands of the besiegers, were sold with their wives and children. Nearly 100,000 from Jerusalem alone, were sold into bondage. 6,000 choice young men from Tarichea were sent to Nero, and 30,000 from the same place sold beside. The tall and fine looking were borne to Rome to grace the triumphal entry of Titus: many sent to the public works in Egypt; many more distributed through the provinces in to all nations, to be slain by gladiators or by wild beasts. And so it has been from that time until now. The sword is not yet sheathed, nor are the chains of their captivity broken. 2. The doom of the city: To "be trodden down by the Gentiles until the times of the Gentiles be fulfilled." Here are three particulars: desolation, by the Gentiles, and continued until the Gentile world is brought to the knowledge of the gospel and the Jews are reclaimed. To this day, the city has been trodden down by the Gentiles; and though the Jews have made desperate efforts to get control of their ancient capital they have never been re-established yet. About 64 years after their expulsion under Titus, the city was partly rebuilt by the Emperor Hadrian, and a Roman colony settled there. On pain of death Jews were forbidden to enter, for bidden even to look from a distance on the city. The suspicion that the holy place was to be defiled by idol images provoked them to revolt, but they were crushed with awful slaughter. Again, in the time of Constantine, they made a vain attempt to regain possession. At last they felt sure of success; for they had permission from Rome to rebuild. Julian, the apostate, bound to break down faith in this very prophecy, backing up Jewish zeal with Roman arms, wealth and power, undertook to restore the temple and ritual and plant round it a Jewish colony. To show how strangely this project was frustrated, let us quote Gibbon. "The vain and ambitious mind of Julian might aspire to restore the ancient glory of the temple of Jerusalem. As the Christians were firmly persuaded that a sentence of everlasting destruction had been pronounced against the whole fabric of the Mosaic law, the imperial sophist would have converted the success of his undertaking into a specious argument against the faith of prophecy, and the truth of revelation. He resolved to erect without delay on the commanding eminence of Moriah, a stately temple which might eclipse the splendor of the church of the Resurrection on the adjacent hill of Calvary; to establish an order of priests and to invite a numerous colony of Jews. At the call of their great deliverer, the Jews from all provinces of the empire assembled on the holy mountain of their fathers; and their insolent triumph alarmed and exasperated the Christian in habitants of Jerusalem. The desire of rebuilding the temple has in every age been the ruling passion of the children of Israel. In this propitious moment the men forgot their avarice and the women their delicacy; spades and pickaxes of silver were provided by the vanity of the rich, and the rubbish was transported in mantles of silk and purple. Every purse was opened in liberal contributions, every hand claimed a share in the pious labor; and the commands of a great monarch were executed by the enthusiasm of a whole people." But the Christians entertained a natural and pious expectation, that in this contest the honor of religion would be vindicated by some signal miracle. "An earthquake, a whirlwind and a fiery eruption which overturned and scattered the new foundations of the temple are attested, with some variations, by contemporaneous and respectable evidence. This public event is described by Ambrose, Bishop of Milan, in an epistle to the Emperor Theodosius; by the eloquent Chrysostom who might appeal to the memory of the elder part of his congregation at Antioch; and by Gregory Nazianzen, who published his account of the miracle before the expiration of the same year. The last of these writers boldly declared that this preternatural event was not disputed by the infidels, and this assertion strange as it may seem is confirmed by the unexceptionable testimony of Ammianus Marcellinus.” This philosophic soldier records, that "whilst Alypius urged with vigor and diligence the execution of the work, horrible balls of fire, breaking out near the foundations, with frequent and reiterated attacks, rendered the place from time to time inaccessible to these scorched and blasted workmen; and the victorious element, continuing in this manner obstinately and absolutely bent, as it were, to drive them always to a distance, the undertaking was abandoned." "Such authority," adds Gibbon, "should satisfy a believing, and most astonish an incredulous mind." In a note, Gibbon attempts to explain all this by a long confinement, in the grounds beneath the temple ruins, of inflammable air, exploded by the torches of exploring workmen, etc. Jerusalem has emphatically been trodden down of Gentiles. Not to speak of the destruction, when Pagan hosts trampled it under foot with the iron hoof of war, for sixty-four years it was occupied only by a Roman garrison. Hadrian’s partial rebuilding was designed as desecration. He called it Elia Capitolina (a name compounded of his own family title Elius, and Capitolina, a name applied to Jupiter from his temple on Mt. Capitolinus). To Jupiter Capitoline’s he consecrated the new city and built a temple to that Pagan God over the sepulchre of Christ. He set up a statue of Venus on Calvary and the marble image of a swine the peculiar abomination of the Jew, over the gate that opened toward Bethlehem. The sacred site remained thus more than desolate, and known by its pagan name till Helena, the mother of Constantine, made a pilgrimage to it in 326. Justinian, in the sixth century, repaired and enriched its churches, founded convents, and built a church to the Virgin on Mt. Moriah. But all this, though acceptable to Popedom was profanation to the Jews: the city was still trodden down of Gentiles! In 610 A. D. it was stormed and greatly damaged by the Persians, who for a short time held it. In 637, under Caliph Omar, the Saracens took possession, and for more than four centuries the Arabian, Turkish or Egyptian Mohammedans continued to tread down the doomed capital. In 1073, the Selzookian Turks took it, whose cruel ties to Christian pilgrims provoked the first crusade; and July 15, 1099, the crusaders taking it by storm, made it the seat of a Christian kingdom, allowing only Christians there. In 1187 it was conquered by the Egyptian Sultan Saladin. For upwards of half a century it was like a toy tossed to and fro, between Christians and Turks, till 1244, since which date it has remained under Moslem sway, and the very fact of a mosque, crowned with a crescent, rising where the temple stood, is enough to show how profanely even Moriah is still trampled underfoot of Gentiles. We appeal to every candid mind, whether the continued desolation of Jerusalem is not one of the historic marvels, we had almost said miracles. Consider the remarkable preservation of the Jewish nation though scattered everywhere, still keeping their national traits and unity as a people, mingling but not mixing with other peoples. Consider their religious tenacity and zeal for the ancient city and demolished temple. Consider their great numbers and vast wealth, one family of Jews controlling enough capital to buy all Judea. Consider that if anyone thought and desire engrosses the Jewish mind it is to be re-established in the city of David and can any human philosophy account for the fact that for eighteen centuries this desolation lasts! VII. Our Lord’s prediction limited the opening act of this drama of the ages to the lifetime of the generation then living. The days of our years are three score years and ten, and it was seventy years after Jesus was born when Jerusalem was destroyed: or if we take thirty-five years as the average life time of a generation, it was just about so long after these words were spoken when their awful fulfillment began. VIII. Christ foretold these as days of vengeance (Luke 21:22), i.e., of avenging or retributive justice. All should be plainly the judgment of God upon the sin of Christ’s rejection and crucifixion. An attentive student of history cannot but see God in history. There is at times such a striking, startling correspondence between the form of sin and the form and even time of its punishment, that men are constrained to say like Pharaoh’s magicians: "This is the FINGER OF GOD!" If the destruction of Jerusalem is to be recognized not as an ordinary calamity but a peculiar interposition of God, in just visitation of the crime committed by the Jews in crucifying his own Son, there will be some features about it which plainly exhibit its retributive character. How is it? The Jews put Jesus to death at the Passover; at the very season of that annual festival, thousands of them were put to death. They clamored for the release of a robber and murderer that Jesus might be slain; they became the prey of robbers and murderers, in the siege. They crucified Jesus, outside the walls; and outside the walls they suffered crucifixion in such multitudes that room was wanting for crosses, and crosses for bodies. They mocked and derided their Messiah, even as he stood helpless before the tribunal or hung in agony on the cross; they were crucified in every conceivable posture, affixed to the crosses in modes so various that it was as though "done in jest." They reckoned Christ, the faultless one, a malefactor, and their own dead bodies were flung over the walls like the despised carcasses of criminals refused an honorable burial. To convict Christ, they procured false witnesses, who perverted his prophecy of his own death and resurrection into a declaration of the destruction of their temple; and the perjured testimony proved unconsciously prophetic the temple was destroyed. From Olivet, Christ uttered the sad prediction, and from Olivet moved the flock of eagles to pounce on the carcass. Pilate sat in the court of the castle of Antony to condemn Jesus to death; and from that very point was made the last and successful assault on the temple and city. They intimidated Pilate by pretending great loyalty to Caesar, whom they claimed as their only king; and under his imperial sway their nation was broken into fragments by the very hosts of Caesar. They rejected the true Messiah with his mighty works as well as words; and lent themselves as silly dupes to the control of Messianic pretenders and false prophets. When Pilate declared Christ innocent and sought to release him, they assumed all responsibility, saying, his blood be on us and on our children, and that very generation gave their blood for his. Never was there any imprecation more prophetic. An individual may have his retribution beyond this life, for he lives beyond this life. A nation, however, is a temporal state, and its sins must be avenged, if at all, in this world. "Institutions are mortal: men immortal: the historical temporal judgment is of institutions and of organisms: the final judgment is of individuals, each one giving account of himself unto God." Can any candid mind consider the crime of the Jews and the calamities that followed exactly in accord with prophetic predictions, and see in these marvelous correspondences no sign that God had their sin in mind in bringing on that very generation such pathetic but poetic retribution? This wonderful witness to the divine inspiration of the gospels also attests the divine character of Christ, whose own words were: "And now I have told you before it come to pass that when it is come to pass ye may believe." He claimed Divine Sonship and Messiahship: and to verify his claim, uttered a prophecy so minute that no chance coincidence can explain it. How may we evade conviction? As Porphyry did with Daniel even so we may do with Christ, deny his prophetic character, make both the prophecy and the history the fair masks covering the most hideous and devilish plot ever devised to ensnare the credulity of men. We may, in other words, coolly and sneeringly say, "the prophecy was never written till Jerusalem was in ruins." But when men use such an argument as this in answer to such a mighty array of facts and truths, it must be because they feel their cause to be desperate. They violate all the common laws of historic criticism and evidence, for the sake of NOT being convinced. For no adequate motive or reason can be assigned for this wholesale and reckless denial of historical testimony, but a determination to oppose the Christian religion. Here is the argument, unmasked: "If this prophecy was recorded before the event, Jesus Christ must have been a genuine prophet. We are not willing to accept him as such. Therefore these words were not written until after the fall of Jerusalem!" The same methods will make havoc of all history and all testimony, leaving us certain of nothing. All the facts of the past become the fancies of dreamers, or the fictions of liars. We are asked to escape the credulity of faith by running into the trap of more credulous doubt and denial for the sake of disbelieving Christianity, to believe that men wrote the most pure and faultless records known, full of the sublimest moral teachings, and died rather than renounce their faith; and yet were only trying to get others to believe a crucified and dead traitor to be yet alive slyly manufacturing prophecies of events already passed, in order to prop up his claims to divine honors! When Mephistopheles, in Faust, is asked his name, he says he is the "spirit of negation" or denial! Nothing is easier than to deny what you cannot disprove; and proof, if it had on Mercury’s talaria, or the seven-league boots of yore, never could overtake the spirit of negation. Suppose a case: an astronomer announces today that he has by means of a new instrument greatly superior to the telescope in power, found inhabitants in the moon. You deny it; pronounce it impossible, because there is no atmosphere in the moon, etc. But Prof. Watson or Peters has said so. You reply, " I don t believe it." It is proved to you that he said so. "I don’t believe he is a thoroughly competent astronomer." It is proved that he is. "I don t believe that he is honest; he is fooling the scientific world; it’s a hoax." It is proved to you that he is incapable of trickery. "Well, he is insane." It is proved he is sane. "Well, his new instrument fools him," etc. How long would it take for truth to come up to such reckless denial? Yet men affect surprise that believers do not run after all the various forms of denial which impeach the truth of the Bible! Infidelity begins this race by a stride so monstrous as to ask us to believe that a man that could write such a book as "Daniel" or the "gospels" could be a perjured hypocrite, and attempt to concoct a fraud, beside which Jo Smith’s Mormon Bible is nothing. This method of wholesale denial is one of the conspicuous weapons of modern skepticism. Nothing is easier than to discredit a fact or a truth; to confound denial with disproof, and to substitute unanswerable sneers or cavils for answerable arguments. We hold up such a prophecy, and side by side its corresponding fulfillment. A skeptic denies the fulfillment. If we prove the correspondence between prediction and event, he denies the prophecy; it was not written till after the event. We bring witnesses to show that the prediction preceded the event; he denies the truth or competency of the witnesses, claims they were mistaken; or, like Hume and Strauss, assumes miracles of knowledge or of power to be impossible, and asserts that no testimony can establish what is impossible! All argument becomes impossible with such antagonists. Bacon says: "I cannot reason with a man unless we can find a common footing in agreement on first principles." We have promised our reader to deal with this theme calmly, as a surgeon in the dissecting-room uses the lancet and scalpel, with scientific steadiness of hand. Perhaps we have not done it, but it is because we cannot. The surgeon may be pardoned if his head is hot and his hand trembles as he uncovers the vital organs of his own child to discover disease, especially if it is a living child and not a dead body which he touches with the keen blade! The gospel of Christ we cannot discuss without deep feeling. All we have, or hope, in this world and the next is bound up with it; he who touches, even with irreverence, this sacred faith, wounds us in the quick of our being; he who insults and assaults it, thrusts his steel into our very vitals. And it is a mystery that any man, whatever his own creed may be, can take delight in demolishing faith in others, and even ruthlessly blaspheming a name that is above every name to them. It is perhaps the mark of current infidelity that it makes its disciples malignant. Were one speaking to an audience of Musselmen, why shock them by insulting and blasphemous allusions to their Koran and Prophet? Let him rather calmly conduct them to a better sacred Book and sacred Person if he can. It is no sign that our faith is feeble or our faith weak, if, when a Musselman publicly tears the Scriptures to tatters and spits in the face of the Christian’s God, and bows in mock homage before the crucified One, we shrink and turn pale. The believer cannot be indifferent to anything which concerns Jesus of Nazareth. We have pointed to the burning bush of prophecy with its many branches, wonderfully budding and blossoming into historic events. Well may we remove the shoes from our feet; the place where we stand is holy ground; that glory is the glory of God. If the reader sees no radiant light, let him ask himself whether he is WILLING TO SEE. ======================================================================== CHAPTER 63: 03.04. CHAPTER IV. MIRACLES: ARE THEY POSSIBLE . . . ======================================================================== CHAPTER IV. MIRACLES: ARE THEY POSSIBLE AND PROBABLE? "Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know." Acts 2:22 What is a miracle? Definitions lie at the basis of all discussions, for they define or limit the ground which argument is to cover; they set bounds within which we both keep ourselves and hold our opponents. This is of as much consequence in debate as it would be in a contest between athletes to settle the rules of honorable championship. Much importance attaches to a definition. Carelessly to accept a false premise may compel us to admit a false conclusion. A whole building is made unsafe by a treacherous foundation. If we begin with a wrong or faulty definition, we unsettle our whole argument. If a miracle be defined as a "natural impossibility," how shall we meet those who, like Hume and Strauss, first assume miracles to be impossible, and then ask triumphantly whether any testimony can establish an impossibility? It is very plausible to start by assuming a miracle to be a violation of natural laws; next, assert the uniformity of those laws as a fact and a necessity to the very stability of the system of nature; next, to argue the absurdity and impossibility of voluntary violations of those laws by the very Creator who fixed them as ruling forces; and so conclude that no testimony can establish a miracle. A miracle, in a Scripture sense, is simply this: A wonder and a sign. Its sole use is this, that God appeals to it as a sign of His power. This is the reason why it must also be a wonder. Were there nothing in it that strikes the mind as out of the common course of nature, or beyond the power of man, it could not be used by God to produce the impression and conviction of His presence and power. It need not be on the grandest scale; it need not call God’s power into its fullest exercise; that might be a waste. All that is necessary is that the act or occurrence shall be sufficiently wonderful to show that God’s hand is in it, and its end is accomplished. So must it be wonderful, as out of the common course, that it may arrest attention. A miracle must combine both these elements. It may be that you either mark a wonder which is not a sign, or a sign which is not a wonder; but neither is a miracle, because it does not meet both conditions. For example, sunshine is a wonder, and no familiarity with the daily mystery of the morning and the evening can take away the element of the marvelous. A vast globe, fifteen hundred thousand times the volume of the earth, gives to it life and heat and motion, at a distance of more than ninety millions of miles. If that bush in the desert of Horeb was wonderful, which burned with fire and was not consumed, what shall we say of a sphere of fire which six thousand years of unceasing combustion has not even reduced in size! Yet we do not call the sun a miracle, for God does not appeal to it as a special sign to confirm His word or show His power in consecution with human agency. The rainbow is a sign, to which God appeals, as a token of his covenant with man that the flood of waters shall not again deluge the earth. Yet we do not call that a miracle, for it is not out of the common course of nature, and does not arrest the attention of men as showing a power above nature. Let us then fix firmly in mind that when any occurrence is sufficiently out of the natural or usual order to indicate a sure interposition of a power above nature and above man; and when God points us to such an occurrence as a sign that He is speaking by man, we have both conditions necessary to a miracle. It must be above the power both of nature and of man. Nature represents blind, mechanical force, acting without intelligence. All nature’s operations are marvelous, but not miraculous, for they move in the line of fixed laws. Man represents intelligent, intellectual force; all man’s operations are marvelous, but not miraculous, for they move in the line of fixed laws of mind as well as of matter. In order to a miracle, a marvel which shall show the power of God, there must be some proof of the intervention of an influence that is neither limited by the laws of matter nor by the laws of mind. How will such proof or sign be likely to be furnished, if at all? There can be but one answer: There will be an interruption of those fixed laws which we have seen to guide the movements both of matter and mind. The objection urged against miracles, as an interruption of fixed laws, is not well taken. If there be a miracle at all, it must invade the fixed order; otherwise, however it might impress as curious or even marvelous, it would become no sign of a presence or power greater than those forces which obey the fixed order, and which we call mechanical, because, like the movements of a machine, they cannot act outside of fixed limits. Suppose an ignorant and superstitious savage suddenly, as in sleep, transported to the very centres of the highest civilization! He stands beside a railroad track, and the iron horse rushes by. He looks with amazement at the rapid revolution of the driving-wheels, and the majestic movement of that symbol of mechanical omnipotence. He falls down to adore, but you arrest him. You tell him that is not a God; it is simply a machine; it moves according to a fixed law, and within the limits fixed by the rails, which also represent law. He cannot believe it. How shall you convince him? There is but one way. Show him that there is a power above the engine that can change its course; invade what appears to be a fixed order and a uniform law of its motion; and, if he have mind enough to appreciate your method of proof, he sees that the engine is a machine, and nothing more. You show him how, by the hand of the engineer, its motion is arrested; how, by the hand of the switch tender, its very track is changed at will; how, by the turn-table, its direction is changed; how, by quenching its fires, it can be made motionless and inert. Now, mark, you have given him a sign that some power greater than the engine is present, by interfering with its ordinary and uniform course. A very ignorant man knows that it is of the nature of a moving body to move on in one direction. When a moving body actually stops, backs, turns about when all its ordinary movements are reversed, we conclude there is a power above the mechanical and we call that power intelligence. If God gives us a similar sign of His presence, it must be in such a way as to show a power, not only superior to blind mechanism, but even to human intelligence; and that can be done only by some process which seems to reverse the ordinary laws both of matter and mind. We say, "seems to reverse," for it is not necessary that any law be either violated or suspended: let it only be plain that the divine engineer is guiding the engine, to convince me that he is present; and my need is met, though I may not understand the complex system of laws which has a place for the miracle. Let us take note that, after all, in even a miracle there may in fact be no real invasion of the order of the universe. When the engine backs, wheels about, changes track, it as truly obeys law as when it moved on straightforward; there is, however, an intelligence guiding the machine, and bringing a new law to bear upon its motion. How do we know that a miracle invades or interrupts nature’s fixed order? What if it be the engineer, the intelligence of the Creator, simply bringing a new set of laws to bear upon the universe? When the secret things are revealed, we shall doubtless find that there are in this universe of matter and of mind two planes for the operation of law. One is the ordinary plane, the lower level, where everything moves in a uniform line and method; another, the extraordinary plane, the higher level, where the special intervention of the engineer introduces, for wise reasons, a new force not commonly in operation. It may be safe to take still more positive positions than these. Every act, by which intelligence voluntarily interrupts the working of mechanical law, has in it the essence of the miraculous, on a smaller scale. For example, you throw a ball through the air. I put out my hand and catch it. It would have continued to fly, till another mechanical law which we call gravitation, bringing it to the earth, had arrested its motion; but a different agent has been brought to bear; a voluntary, intelligent force suddenly puts forth its energy and controls the working of a blind, mechanical force. There is no disorder introduced into creation, but there is a new power at work, which shows an intelligent agent. What does God, in a miracle? Let us suppose it literally true that the sun stood still while Joshua fought the Amorites, and that this is not a poetic description, from "the book of Jasher," of a prolonging of daylight. The mechanical law would require the continued march of the sun through the heavens: but there comes in the voluntary, intelligent force to control the working of the blind and mechanical, and show the presence of the divine agency. Is not this occurrence like the other, but on a grander scale suited to prove the power of God? Lazarus died and was buried. The operation of mechanical laws would bring decay; but a new force, voluntary and intelligent, controls the mechanical, and there is no decay. At the word of the Son of God the breath returns. Man cannot restore the dead; yet he can revive a body out of which breath has fled, where there is no pulse, and where even animal heat is scarce left, as in the recovery of one who has been drowned. The living embraces the lifeless, warmth goes from one body to the other, breath passes from one to the other. All this could not be accomplished by mere mechanical force. Leave that body to the operation of natural law, and there will be no breath nor pulse. But bring a voluntary, intelligent force to bear in time, and the decree of death, ordained by mechanical law, is reversed. We do not bring the resurrection of Lazarus down to the level of the resuscitation of one who, after apparent death from drowning, is brought to life. Our object is to show that, in our ordinary experience, the will of an intelligent being arrests and reverses the action of mechanical law, proving the presence of a superior agency, without any violation of the real order of nature. And may not a miracle simply be, on a scale suited to the grandeur of God’s activity, the will of an infinite intelligence, arresting and reversing the action of mechanical law, proving the presence of a superior and supreme being. Dr. William M. Taylor has happily illustrated the consistency of miracles with the uniformity of law by a reference to the Holly system of water works. The engine, which furnishes the pressure for the water supply, is so arranged that the demand regulates the supply. According to the rapidity of the discharge at the hydrant, is the rapidity with which the pumping engine works. Then, when a fire in the town subjects the apparatus to a very unusual tax, a signal in the engine room, acting automatically, causes the engineer to gear on some reserve power, always ready for use; and so, even in an emergency, there is provision for ample supply. And yet all this is a mere triumph of mechanics. Now let the ordinary working of the machinery represent the common course of nature: and the intelligent, personal intervention of the engineer, in an exigency, the personal interposition of the sovereign of the universe in the crises of affairs; and you have almost an analogy, refuting the objection on a scientific basis. Lacordaire, in his conferences, finely satirizes this modern scientific doctrine of the helplessness of God. A woman cries out from the slums of Paris for light and help. God answers, "I would gladly help you but I cannot. I have established a fixed order of things and I have limited myself to its working. Prayer is of no use, you must submit to the fixed order." If this view of miracles be sound and sensible it knocks away the prop from the main objection urged against miracles. Skeptical persons say: "I can t believe that God would first make laws for nature and set them in motion, and then go on and violate His own laws. What would be the use of making them, if He himself would break them or so easily suspend or set them aside?" We meet the objector on the very threshold, and honestly dispute his position. Is a miracle a violation of the laws of nature, or is it only such an interference with the established course of things, as infallibly shows us the presence and the action of a supernatural power? I have a watch here when wound up it runs straight forward until it needs winding. By a fixed law, in conformity with the very structure of the time piece, its hands move only in one direction, while they move at all. Yet, when I find that it is too fast I move the hands backward; I interrupt the usual movement, but I violate no law. The watch could not have turned back its own hands and corrected itself, but a superior intelligence interferes for a proper end. Have I suspended or violated any law? Or have I simply brought a new law to bear which, though not in ordinary operation, is entirely consistent with the laws which govern the movements of the watch? As I examine more minutely into the structure of this delicate piece of mechanism, I observe a remarkable fact: the maker of this watch has made provision for just such a reversal of that law, by which both minute and hour hands move only forward. He has provided for a backward movement, when the intelligent owner chooses, without any interference with this exquisite arrangement: while I turn back the hands I disturb no wheel, and there is not even one tick the less: and yet, left to itself, the hands of that watch never could change their direction of movement. Who is competent to say that, when God reverses the hands on the great dial of nature, He has made no provision for such reversal? If we may concede the possibility, may we not also, the probability of miracles? These two questions are by no means the same, even in substance. Many things are possible that are not probable. God has power to do things, without number, which he never did and never will do. He never acts without a reason. He does not waste power by useless expenditure of omnipotence. If, however, there is such a use to be made of miracles as amply justifies the put ting forth of such power we are prepared to find them actually used. In the natural world we find wonderful marks of design. Wherever there is a socket there is a ball to fit it and make the joint complete. If you discover any apparent lack, something wanting to render nature’s arrangement and adjustment perfect, further search will always reveal something else exactly adapted to supply the want. Years ago, in the astronomical world, it was found that certain changes are taking place which threaten the very existence of the order of the universe. For example: the orbits of the planets are inclined to each other by an angle which does not remain uniform. From the earliest ages the inclination of the earth’s equator to the ecliptic has been decreasing, say about half a second a year. Should this decrease continue, in about 85,000 years the equator and ecliptic would coincide, the order of nature would be entirely changed, and the succession of seasons would give place to one unchanging spring. But in fact, by and by this decrease will reach its limit, and the angle of inclination will then increase, and so the seasons will keep revolving, and seed time and harvest time shall not fail. God has provided a compensation for what at first seemed a disturbing cause, and as by the chronometer balance in a model time piece, regularity of movement is insured, in the end. The action of this compensating law may consume two hundred millenniums, but this shows nothing more than the vast scale on which this machine is constructed. So as to the changes in the angles under which the planetary orbits are inclined toward each other. Should these inclinations increase, the stability of the system would be impossible; order would give place to disorder, and the cosmos finally return to chaos. Even such men as Humboldt have been misled into the prediction of a universal catastrophe. In his Cosmos he predicts the end of all things as surely coming, however remote from our day. The balance would be destroyed, wheels become dislodged, and the whole grand mechanism grind itself to atoms by its own collisions. Even astronomers and philosophers stood aghast at the prospect of such a final wreck and ruin. But the eyes of science continued to watch and search. And lo, it was found by Lagrange that these changes are like the movements of a pendulum which swings to the end of its arc and then swings back again, never once passing its proper and prescribed limits. How grand this conception! Think of a clockwork so magnificently vast and complicated that every tick of this pendulum represents millions of years! Yet what confidence it inspires in the Maker, when we find that, for every disturbing force, though, for periods too vast to be measured by time, it may seem to be driving the universe toward ruin, God has placed there another force or law to restore equilibrium and keep harmony! So in the spiritual world we shall find no lack unsupplied. As surely as there is a need for miracles, the need will be met. Can we foresee that there would be need? Remember that a miracle is an occurrence so marked in its departure from the usual order of things as to be to men a sign of God’s special power. Let us suppose that we are all now living in the very year when Jesus Christ first appeared among men as a public teacher. The old Jewish church is corrupt and virtually dead. Even its beautiful forms of faith and worship are like the radiant skin of the serpent, when the living animal has cast it off and gone elsewhere; or like the "dead leaf retaining the form of its former self but performing none of its functions," a mere skeleton without the currents or even colors of life. Men grope in darkness and groan for light. The wise men of the East are waiting and watching for a star which may guide to the day dawn. Let us suppose that God is purposing to give to men some clear and complete knowledge of His will. He might do it by a human teacher, like Plato; but how would mankind know that it is God who speaks? There have been many men who claimed to speak for God, and among them all we find it not easy to choose. All of them say something worth hearing, and perhaps something which is not unworthy to be a word from God; but even in the best of these teachers so much is at best uncertain, that it cannot be the utterance of Him who never makes a guess at truth or duty. Now if God does speak to man, as to the grandest themes to which man can give heed, it is all important to hear and recognize God’s voice, and know that it is God. Man has no right to be satisfied without proof that God has spoken; for he may be imposed upon and so misled into error and wrong doing. If anything is plain it is that I have a right reverently to ask for unmistakable evidence that the God of the universe is addressing me. How shall He satisfy such honest doubt? By any method which shews that it is He who is actually revealing himself. If He shall choose to come down, as on Mount Sinai, and in a voice of thunder speak, till in terror we cry out, "Let not God speak to us lest we die!" we shall be satisfied that it is He. If He shall choose to appear, as to Moses, in a flame that burns a bush without consuming it, His whisper will be as convincing as the thunder was before; for we shall know that something more than a flame must be making that bush radiant and glorious. It is the fact of marked departure from the ordinary course of things, which arrests the mind and impresses it with the presence and power of God. There is an instinctive or intuitive conviction that where there is such a departure from the natural and usual order, God must be especially present and working. Nicodemus said to Christ, "We know that thou art a teacher come from God, for no man can do these miracles that thou doest except God be with him." There is the argument for miracles, and from miracles, in a nutshell. Where miracles are, we feel that God certainly is. And to meet this natural need of some clear proof that God speaks to us, it is probable that if He does speak through a man, that man will do such works as prove to all candid minds that he comes with the authority of God. Miracles are simply God’s signs that authority comes with his messenger- when a minister or ambassador claims to represent the Court of St. James, the first inquiry is for his credentials. He may be a gentleman, scholar, statesman, hero - all this does not secure his reception as the representative of a foreign court. Nor should it. It is august business to stand in the stead of an empire that belts the world on whose realm the sun never sets whose beck makes the world tremble. When such ambassador meets our President and Cabinet in council, it is as though the British nation stood there in all the majesty of her greatness and power; and therefore we rightly require of such an ambassador credentials, so plain as to forbid a doubt of his mission and commission. Miracles are simply the credentials of God’s special representatives, and their probability is established the moment we concede the grandeur of the occasion when the Lord of the universe declares His will, and the imperative necessity that we shall not mistake His true messengers. This is the precise test which the word of God authorizes us to apply. Throughout these sublime pages there is but one uniform testimony on this subject. If any prophet arises, any religious teacher claiming to speak in behalf of God, this is the sign by which he is to be known: he shall, in his words or works, or both, shew that a power, beyond that of man, is moving in him and through him. What kind of words will answer these conditions? Not words of wisdom, only, however wise; for they would not prove that he who speaks is more than the wisest of men: not words of truth, only, for we cannot say how much truth a mere man may be able to discover and declare. But, if this teacher shall foretell future events; if, like Elijah, he shall correctly prophesy a drought of three years, to begin and end only according to his word; men will say, this is more than human wisdom. Thus Samuel, even when a child, and after the prophetic fires had seemingly died out on the altars of Israel, was established as a prophet of the Lord. He declared what no mere man could foresee or foretell, the sudden and terrible destruction of Eli’s two sons: and when this awful word was fulfilled, all Israel said, the Lord is with him. So may a teacher from God shew his credentials in his works, by doing anything which plainly shews a power above man. While the wonders which Moses wrought at Pharaoh’s court were successfully imitated by the magicians, they carried but little weight; but when the rod was stretched forth and smote the dust of the earth so that it became lice in man and beast, and all the power of enchantment could not even imitate the miracle, even the magicians said unto Pharaoh, "This is the finger of God!" III. If on any basis, we concede that miracles are possible and probable, they may certainly be most naturally expected, if the Son of God actually comes among men. The evidence will be on a scale correspondent with His dignity and majesty. Now look at His miracles. The first of them was the changing of water into wine at Cana. Nature does that every season. By processes that are the wonder of all ages, and a mystery even to the learned, she gathers from air and earth the secret of their moisture, and by the marvelous action of roots and sap-ducts, distils it into the grape; then by the aid of air and light and heat and actinic ray, slowly changes the acid liquid into delicious nectar. By no artificial process has man been able to imitate the juice of the grape. He must wait on the vine, as his laboratory. When Jesus, by an instantaneous process, and without approaching the pots, changed water into grape juice, doing in a moment what nature does only in months, and doing it without her apparatus for distillation, He showed to those present that He knew nature’s secrets and could, without her aid, work the same results; and so He showed himself the God of nature, and "manifested forth His glory." If you mark closely you will see in His recorded miracles a progressive character, and a gradual unfolding of His real self. The second miracle was one of healing and showed power over disease; the third, the miraculous draught, showed control over the animate creation; the fourth, the casting out of the devil, showed His power over demons; and so his miracles grow in importance, till the rising of the dead proves His control over death and decay. Now, whatever may be said of miracles, as a sign that God spake by ordinary men, if ever a crisis justified them, it was when, last and best of all, God sent His only Son. We are justified in expecting that God’s seal-ring will be on His finger. And, so, when John Baptist from his cell sent to ask him for signs of his Messiahship, He replied by referring to the grand scale on which he was wielding the power of God: "the blind see, the lame walk, the lepers are cleansed, the dead are raised up!" He wrought miracles, not to gratify curiosity; but to satisfy the reasonable demand for evidence that His power was divine. Did His miracles give certain proof of the presence and power of God? Let us see. The famous clock in Strasburg Cathedral has a mechanism so complicated, that it seems to the ignorant and superstitious almost a work of super human skill. The abused and offended maker, yet unpaid for his work, came one day and touched its secret springs, and it stopped. All the patience and ingenuity of a nation’s mechanics and artisans failed to restore its disordered mechanism and set it in motion. Afterward, when his grievances were redressed, that maker came again, touched the inner springs and set it again in motion, and all its multiplied parts revolved again obedient to his will. When thus, by a touch, he suspended and restored those marvelous movements, he gave to any doubting mind proof that he was the maker, certainly the master, of that clock. And when Jesus of Nazareth brings to a stop the mechanism of nature, makes its mighty wheels turn back or in any way arrests its grand movement more than all, when he cannot only stop, but start again, the mysterious clock of human life, he gives to an honest mind overwhelming proof that God is with him. For a malignant power might arrest or destroy, but only He could reconstruct and restore! IV. The argument for the credibility of miracles is grandly conclusive and magnificent in the scope of its horizon: in fact its very extent is embarrassing; but the main difficulty is that it must embrace in its wide range the entire question of the credibility of gospel history. If the writers of the New Testament are to be believed, then we are just so far on the road to believing their accounts of miraculous works. If their narrative is, for any reason, unworthy of credence, of course the credibility of the miracles which they record need not engage our attention. There is, however, a general question that can be examined without the extended argument on the credibility of the Scripture history, viz., is the account of a miracle, in itself, credible? The foes of Christianity have wit and wisdom enough to see that they may as well give up the fight, unless they can break down the evidence of miracles. Let them allow that one miraculous work has been wrought, and there is a fatal breach in their wall of defense; for, if one miracle has been wrought, others may have been. If miraculous works, why not miraculous words? And so prophecy, as well as miracle, is conceded. And of what use to oppose a system of religion, but dressed up by both prophecy and miracle! No wonder the entire force of infidel argument, the whole mighty host, is massed and hurled against this giant fortress of our faith, and that every possible weapon of wit and wisdom, ignorance and learning, science and philosophy, sophistry and fallacy, is forged for this combined assault. Here is the Marathon, the Thermopylae, the Waterloo, of the ages. And what is their grand plan of attack? They boldly unite in this assertion: that no testimony can prove a miracle; they attempt to undermine and blow up the very foundation of all arguments for the credibility of miracles by claiming, as though it were a self-evident truth, that a miracle is incredible. This is a desperate measure, but it is becoming to a desperate cause. Where a man voluntarily assumes a position like this, in order to make all argument impossible, there is no more hope of convincing him of the truth than of expanding or dilating the pupil of the eye by pouring more light upon it; bigotry, whether in believers or unbelievers, hates light, and grows narrower and more contracted as the light increases in intensity. But for the sake of candid minds, in danger of being misled by plausible sophistry, let us examine this infidel position. Is there anything incredible in a miracle? Of course, if it be established at all, it must be by the evidence of the senses to immediate witnesses; and by their testimony to others who do not have the proof of the senses. Are we to accept testimony on this subject? All questions of historic fact must be settled only by testimony: many matters of scientific fact are settled by testimony, for thousands who have no time, knowledge, opportunity for personal investigation; and yet we feel certain of historic facts and scientific discoveries. Of course, if miracles wrought by Christ, and by prophets and apostles, are to be made credible to us, it can be by no other evidence than that of testimony. On what basis, then, rests the assertion that miracles are not credible? Are they not supported by testimony? Are there no witnesses? Are the witnesses not competent or trustworthy? If these were the ground of the attack, it would be easy to show how unsafe and unsound it is; for if on any subject, we have abundance of testimony and that of the most credible sort, it is with respect to miracles. No other religion ever dared to make its appeal to miracles, and to rest its appeal on miracles! Where and when miraculous wonders have been claimed, it has not been as decisive signal tests, by which the claims of such religions should stand or fall. It is one thing to challenge an unbeliever to try a religion by its miracles, and quite another to ask a believer to accept them as part of a system in which he already believes. A man may not marry a woman because of her poverty or her fortune, or a wen on her neck, who will, if he first loves the woman, take her with poverty or wealth, and wen beside. When a religion approaches a man and boldly says: "God bears me witness, both with signs and wonders, and with divers miracles," it meets him with a challenge; it bids him dispute its claims if he dare, by first disproving its signs if he can. But when a man has already become a disciple, for example, of Mohammed, he is disposed to receive his miracles as genuine without any witness but his word; and so the religious system instead of being based on these miracles as its proof, rather becomes the basis which supplies them with proof. But Christianity starts by bidding us apply these severe tests. If we can even disprove one miracle, the resurrection of Christ, St. Paul confesses that the whole structure falls; "our preaching is vain; your faith is vain." The grandeur of this bold challenge to try the Christian faith by the test of miracles, needs to be appreciated. Mohammed did not claim miraculous powers, though, centuries after, they were claimed for him; and such marvels as he did impose on the credulity of his followers, he took good pains not to make dependent on any other testimony than his own. But see how audacious the challenge of our Lord: "If I had not done among them the works which none other man did they had not had sin!" And none of these things were done "in a corner, 1 but openly, in temple courts, on public streets, by lake shores, before thousands. Mohammed might tell of Gabriel’s night visits and his own night journey; of the celestial delivery of the divine book, in fragments, till the Mohammedan bible was complete; but who was there to prove or disprove his testimony? But Christ moved, during at least three years, among men publicly, and every step marked by words and works such as never before or since challenged the faith of man. These miracles could not be ascribed to natural causes; they were such as admitted of the test of the senses; they were so public as to command universal attention; and they were of such various character as precludes the notion of deception or delusion. Their number, the instantaneous and complete character of the cures he wrought, and the absence of one failure in the attempt even to raise the dead, put infinite distance between these miracles and the pretended wonders of this or any other age, where those who claimed to have been cured, at sight or touch of sacred relics, were the few exceptions to hundreds of disappointed applicants for healing virtue. No confirmation of the miracle of scripture is more remarkable than the silence of enemies; nay, we have more than silence - confession of the fact that they were wrought. Let us remember that, from the beginning, the founder of this great religion was the focal centre of all the intensity of human hate. All eyes turned to him and subjected him to microscopic scrutiny. Forgeries of any kind, though as well done as the poems that Chatterton feigned to have found in old St. Mary’s, are sure of detection sooner or later. No forgery is so difficult as that of miracles, especially when publicly wrought, under the scrutiny of keen-eyed foes. Yet, though there was every motive for overthrowing them if possible, and although they were constantly appealed to as known facts, they went unchallenged! In days of persecution, thousands suffered torture and death, where, to have confessed the miracles of our Lord to have been impostures, would have been deliverance, and yet no disciple ever made a confession such as this! Most remarkable of all, even the Jewish Rabbis, in the Talmud, acknowledge these miracles, but pretend they were wrought by magic or by the use of a secret charm which Jesus stole out of the temple. Celsus, learned and able as he was among the assailants of Christianity, both allows the facts of the gospel history and concedes that Christ wrought miracles, but ascribes them to magical arts learned in Egypt. Hierocles, the persecutor, does not deny these miracles, though he ridicules the idea of worshipping Christ. Julian, the apostate, confesses that Christ cured the lame and blind, and cast out demons, but thinks these works did not make him worthy of such fame. Modern foes of Christianity do not venture often to attack our faith from this quarter; it is too well defended. No, they put on the air of gracious, condescending concession: they allow the testimony to be honest and ample, but mistaken. Mr. Hume’s fertile and ingenious mind suggests a short path by which to escape the necessity of faith: "deny that any testimony can prove a miracle, and it is done! And the modern skeptic is tempted to ask with Isaac when Jacob got ready his venison so soon by making a tame lamb from the fold answer for a wild deer from the fields, ’how hast thou found it so quickly, my son !’" It must be confessed that Hume’s argument is very plausible and subtle. "Nature’s laws are uniform; miracles imply a violation of that uniformity. It is easier to believe a hundred men honest but mistaken than to believe one such absurdity to be possible!" No room remains for the exposure of the sophistry of Hume’s argument. Already it has been partly answered by showing that a miracle is not a violation of natural laws. But a few suggestions may be added. One of the hinges of Hume’s argument is this, that a miracle is contrary to experience. Of course if miracles were not contrary to our common experience they could have no power as a sign of divine interposition. But were they contrary to the experience of those who witnessed them? If I am to believe nothing that is contrary to my experience, the door is shut to all grand discoveries, and corrections of erroneous opinion. The savage in equatorial Africa is justified in denying that water is ever solid so that its surface will sustain many tons, for it is contrary to his experience: and if he sees the magnet lift and hold a heavy weight without hands or visible means, or a balloon inflated with hydrogen gas dart upward with heavy ballast in the basket, he is justified in disbelieving his own senses, for his experience of the uniformity of nature’s laws is that what is heavy falls to the earth. And here is a suspension of the laws of gravity. This objection argues absurdity: for it renders incredible all exceptions to the otherwise uniform experience of men. This is unfair. On a basis of simple science, when any new fact contradicts our hitherto uniform experience, instead of denying the fact, we make our science broader, and look for some new law or force, unknown or not understood before. Just this, God means we shall do when we behold a miracle: stop and ask what new force is at work, which is not found in the ordinary uniform operation of mechanical laws: and what means this intervention of a superior hand to control and reverse nature’s ordinary movement. Hume’s argument will have little weight with those who understand Mr. Hume, and see how he was forced by his own philosophy to this position. One of his unfortunate admirers acknowledged that the disposition to doubt everything was so interwoven with his whole character, that he seemed to be uncertain even of his own existence. He was the modern Pyrrho, and not an unworthy successor of that ancient doubter who was not sure of anything, who did not know anything, and was not sure he did not know, who doubted whether even the world itself were not an illusion, and whose friends accompanied him in his walks lest he should doubt the reality of a precipice and so walk off its edge to his own ruin. Hume’s arguments failed to satisfy his own mind. Hear his own words speaking of his speculations: "They have so wrought upon me and heated my brain that I am ready to reject all belief and reasoning, and can look upon no opinion even as more probable or likely than another. Where am I or what? From what causes do I derive my existence, and to what condition shall I return? Whose favor shall I court, and whose anger must I dread? What beings surround me, and on whom have I any influence, and who have any influence on me? I am confounded with all these questions, and begin to fancy myself in the most deplorable condition imaginable, environed with the deepest darkness and utterly deprived of the use of every member and faculty." It partly refutes Hume’s view of miracles to show how he came to hold it. His theology compelled his skepticism; his denial of miracles was necessary unless he gave up his philosophy. To one who believes in a personal God, who may for good reasons interfere with nature’s ordinary processes, miracles are not incredible; but an Atheist, Pantheist or Deist must deny the possibility of miracles. For if, behind and above nature, there be no intelligent, divine, controlling hand, the very existence of the universe depends on the absolute uniformity of nature’s laws and processes. Mr. Hume was a Deist. He traced the various effects of nature to a uniform series of causes: no interruption could be supposed to occur, for there would be nothing to restore order and harmony. It is well to have provision for that extra pressure in the water works, if there be an intelligent person there, to determine when to gear on the spare machinery, and to disconnect it when the need of it ceases: but, if the machine should have no brain behind it, it would not do to allow such extra pressure, for the machine cannot restore itself to its ordinary and uniform working and to have fourfold pressure when the hydrants are closed would destroy both machinery and distributing pipes. For Hume to admit miracles would be to admit a personal God back of a nature’s enginery, an engineer whose power and intelligence first fixed the uniformity of nature’s ordinary workings, and who if he chooses to bring some new force to bear, can disconnect it when his purpose is answered. Hume’s argument against miracles was not simply the result of candid reasoning, but a manufactured theory invented to fit into his deistical philosophy. I am prepared to prove that his dishonesty in the matter lies even deeper, in a deliberate determination to oppose the claims of the religion of Christ. I quote his own words, that it may be seen how he contradicts himself. After boldly saying that "a miracle supported by any human testimony is more properly a subject of derision than of argument," he says, "I own that there may possibly be miracles of such a kind as to admit of proof from human testimony;" and then imagines a case of miracle, so attested by competent witness that philosophers ought to receive it as certain. And then mark how he sneaks out as by a trap door, lest he be caught in his own admissions. "But should this miracle be ascribed to a new system of religion, men in all ages have been so imposed on by ridiculous stories of that kind that this very circumstance would be a full proof of the cheat!" Verily, a Daniel come to judgment! Here is a learned man, a prince among skeptics, who says in one breath that "no kind of testimony for any kind of miracle can possibly amount to a probability, much less to a proof:" then, in another breath, concedes that "there may be miracles of such a kind as to admit of proof from human testimony, and be received by philosophers as certain;" and, yet in another breath, hastens to say that if such miracle be used as a sign of a divine religion we must again reject it! The jewel of consistency evidently burns very dimly in the diadem of this deist: a miracle cannot possibly be credible, yet it may be credible; and again even a credible miracle may be also incredible! The fact is Mr. Hume was bound to overthrow Christianity, and he would hesitate at no violation of logical consistency, or moral candor, to avoid giving the religion of the Bible a show of support. If one should descend to such unfairness in dealing with religious doubts and difficulties, he would be met, and deserve to be, by a pelting hail of hisses. Let one guard be put about what has been said, to prevent perversion. Some, in arguing for the truth of Revelation, start by proving miracles to be credible, and inferring the doctrine to be divine because so sanctioned. But this is by no means the whole truth. Our Lord himself did not seek to force a faith or even conviction upon the minds of men whose hearts were hostile to Him and his work. If a man, by his bondage to his philosophy, or to an accusing conscience, or to selfish interests, is predisposed and determined not to see that Christianity is of God, no amount of evidence will convince him. Sight does not reach a shut eye, which is for all purposes of seeing, a blind eye. The heart makes the theology. If a man comes to the Bible with open eye he will find two influences operating together to produce conviction. First he will find such truth and such a person there as dispose him to expect divine credentials: and then he will find divine credentials disposing him to believe the truths and the person to be all that they claim, essentially divine; the written word and the living word of God. And many an examiner of Scripture scarce knows which way conviction first takes hold of his mind, that Christ must be a divine being; whether from his teaching and life; or because His wonderful works reveal His divinity. You stand in sunlight and you are at the same moment dazzled by its brightness and thrilled by its warmth. Whether you were conscious of light or heat first, you scarce know. You approach the Bible; there breaks upon you a sense that you are walking in light: if there be truth anywhere it is here. You find a record of miraculous signs, confirming the teachings of the book of God. Whether the signs lead you to look at the truth, or the truth leads you to expect the signs, you cannot tell. "It becomes easier to believe in the miracles, because of our personal faith in Him as a being of whom such extraordinary deeds might be reasonably expected, than to believe in Him primarily on the ground of His having exercised miraculous powers." Some have been drawn to the cradle of this wonderful child by seeing His star in the east, and being prepared to find the Holy One, by the signs that herald him. Others first found Him at the cross, and, when the precious drops fell on them with cleansing, healing power, could well believe the story of the magi. We have no hope of convincing a skeptic simply by miracles. But, if in a candid spirit any man will search the Scriptures, he shall find that they testify of Christ, that Christ is a witness unto Himself. There have been those who, like Gilbert West and Lyttleton, have started to lay hands on Him as an impostor, but who approaching Him through the paths of Scripture study have, when their eyes rested full on His blessed person, seen the divinity flash forth even through the veil of humanity, and, like the soldiers in the garden, have gone backward and fallen to the ground. They started to oppose: they stopped to espouse and embrace. Every study of the Bible is a study of the evidences of Christianity. The Bible is itself the greatest miracle of all, and the Son of God more wonderful than any of the wonders that confirm His claims. The believer feels this in every fibre of his being. Rob me of miracles and of prophecy: you have not robbed me of Him. Before Him I bow, because of what He is. The morning star pales and fades at sunrise. There is a glory, in the presence of which all else is dim. And if you will come and stand in the radiance of that presence, with eye unveiled by willful hostility to light, and wait there until you are bathed in the glory, filled and thrilled by the love and life that come in the same beam with the light, you shall need no starry miracles to herald the morning, and assure you that He, who can impart to you the knowledge of God and the peace of God, can be no other than the Sun of Righteousness! ======================================================================== CHAPTER 64: 03.05. CHAPTER V.THE WITNESS OF THE BIBLE . . . ======================================================================== CHAPTER V. THE WITNESS OF THE BIBLE TO ITSELF - ITS SCIENTIFIC ACCURACY. "Forever, O Lord, thy word is settled in heaven." Psalms 119:89. This sublime assertion of the eternal stability of the Word of God is "Luther’s text." He had it written in charcoal on the walls of his chamber, and wrought in embroidery on the dress of his servants. Earthly changes reach not the heavenly sphere; and there the Word of God is settled, far beyond the reach of disturbing causes. Even progressive Modern Science, which has unsettled the notions of centuries, is unable to prove the testimony of God’s Word to be false. The Bible is a very remarkable book, from whatever source it has come. One of the princes of men, the light of the fourth century, whose oratory gave him the name of Chrysostom, "the golden mouth," and whose virtues made him the admiration and terror of the corrupt court of Eudoxia, such a man himself one of the foremost scholars of his day, has given to the Bible its very name, "O Biblos" the Book! In every work we see the workman his skill in handling tools, his inventive genius in planning, his taste in arranging and adorning. The artist breathes in his canvas and speaks in the marble. If there be a work of God, we expect it to express and exhibit him. You go to St. Peter’s Cathedral; you stand beneath that vast dome, prepared to feel a sense of awe at the grand proportions and exquisite decorations for Michaelangelo designed and adorned it. And when, in the hush of midnight, you look up into the dome of heaven and see thousands of lamps that burn for whole millenniums unconsumed, and shine at a distance beyond calculation when you remember that that streaming banner of light, the "Milky Way," is myriads of stars, in close ranks, like countless warriors, so that you see only the lines of light flash in from their silver helmets, you are prepared to believe that God planned that concave, and wrote his own name on it in letters of light. "The heavens declare the glory of God, and the firmament sheweth his handiwork." So, if this book be the Word of God, we shall find in it proof and mark of a divine mind and hand. There will be a grandeur in the sweep and span of its teachings which reminds of the arch of the firmament a glory about its facts and truths which suggests the radiance of suns and stars; there will be that which is too high for our attainment, and too broad for our measurement. God will compel us to say, "Hath not my hand made all these things!" The Bible asks you to try it by this test: Does it bear marks of a more than human mind? If there be nothing in it inconsistent with a merely human origin, it is idolatry to call it the Word of God, to treat it as of divine origin, and yield it divine honors. But if there be here such a gigantic structure of truth as that not even a race of Titans could have built it; if its basis is laid deeper than man ever dug, and its pinnacles rise higher than man ever reached, how are we to escape the conclusion and conviction that its author and maker is God? The Bible has always been the focal point of all controversy; for it is the very key of the whole system of Christianity. To carry this by storm, or undermine it, is to take Christianity at its centre; and the outposts follow the fortunes of the main defenses. Of late, the form of attack and the tone of assault have changed. Infidelity is rarely insulting, contemptuous. It is rather plausible, patronizing. It used to pound the Bible with denunciations; now it pats the Bible and says, "Really a very fine book, but by no means faultless!" Dr. Pressense says of Renan: "He very skillfully undermines Christianity while profuse in its praise; he buries it in flowers. He comes to the tomb of the Savior not to weep and worship like the women of the gospel, but to stifle with perfumes and spices any lingering spark of life in the religion of Jesus. He does not deal a blow with a sharp sword; no, he embalms. But the result is the same as though he made a violent attack." Modern skepticism, with the lofty air of profound learning and philosophic doubt, approaches the Divine Word. Under pretense of a careful, conscientious, impartial investigation, as though reluctant not to believe that the Bible is all it claims to be, it applies its strictly scientific tests, and, like a physician who feels a feeble pulse, sounds a decayed lung, or tests a diseased heart, turns away with a sigh of disappointment and an ominous shake of the head. And yet the more we see of scientific and philosophic skepticism, the more we are satisfied that, like Lord Nelson, it covers the only sound eye, and declares it can’t see with the blind one. Underneath all this assumption of judicial coolness and fairness we detect voluntary suppression of the truth, partial pleading, desperate corruptions of the doctrines and perversions of the facts of Scripture, and the same hot hate of the religion of the Bible, the same passion to overthrow it, the same resolute hostility to everything supernatural, as in the bolder and more defiant forms of attack. You may find this plausible skepticism in the sanctum of the editor, the silver tongue of the orator, the chair of the university professor, and even the pulpit of the nominal preacher. The Bible is, by the confession even of skeptics, the best of books, and, on the whole, most marked by all that gives permanent value; but they would have us believe that it is scarcely abreast with our advanced age, and that its claim to infallibility is absurd. But the Bible accepts no patronage, no hesitating homage, no qualified encomium. Submit the Word of God to any and every test which is possible and proper intellectual, moral, philosophical, ethical, literary, or scientific. If, on any rational ground, it does not stand the test, it must fall; if it has no granite buttresses, it is folly to attempt to support its tremendous claims to divine authority by any rotten props of our own. Of all tests, the scientific is the most unpromising; for here, if at any point, we may expect to find the Bible weak, exposed to successful assault. That is a grand fort which has no angle which its guns do not fully command. Even firm friends of the Bible show some little apprehension when we talk of applying scientific tests; when science comes, as with crucible and lancet, to try its severe processes on the Word. But even at this weakest point, God’s Word is too strong for the combined strength of all its foes. From this angle, as well as every other, its guns command the approach and make a clean sweep; and every candid doubter may find abundant proof, even on the scientific side, that a more than human mind has produced the Bible. It is a Gibraltar, and they who attack it, like the waves that sweep against that giant rock in the Mediterranean seas, do not break or even shake it, but only cleave themselves asunder! The argument from the side of science is the more conclusive because the Bible is not, and cannot be, in the nature of the case, a scientific book. In history, any matter of science touched upon would be only casual, and whatever scientific errors or inadvertencies might occur would not impair its value as a narrative of facts. So a treatise on mathematics would not be the less trustworthy as a guide in working out difficult problems, simply because there might be words misspelled, or inaccurate statements about geography. Every book is judged by its main purpose; all else is incidental. The object of the Bible is not to teach science, but moral and spiritual truth. Scientific facts and truths may be discovered by the intellect and industry of man; and hence no revelation of them is needed. But our origin and destiny, our relations to God, the way of peace and purity, the link between the here and the hereafter the highest wisdom of man has only guessed at these things; and here comes the need that God shall speak. We are therefore to judge the Word of God by its professed purpose, and if, in the unfolding of moral and religious truth, scientific errors or inaccuracies appear, which have no relation to spiritual truth, they may not make the Bible unworthy of acceptance as a guide to the knowledge and practice of duty. Lord Bacon, from a strictly philosophical point of view, has said that the "scope or purpose of the Spirit of God is not to express matters of nature in Scripture, otherwise than in passage, for application to man’s capacity and to matters moral and divine." It was no part of the design or mission of inspired writers to tell us scientific truth. Hence it was natural that, in referring to the Kingdom of Nature, they should use the language of appearance, as we do now at an age of the world far more advanced in scientific knowledge. We know that the sun is the centre of the solar system, and that the earth moves around it; yet we talk of the sun as rising in the east, setting in the west, and revolving about the earth. We speak of the dew as descending from the heaven, as though distilled in the far depths of space, while in fact the atmosphere gives up its vapor at the touch of a colder surface, as an ice-pitcher collects and condenses the moisture from the air. When, therefore, sacred writers use forms of speech which fit appearances, not realities, and accord with popular impressions, rather than scientific discoveries, "the absence of scientific accuracy by no means involves any real discrepancy or contradiction." Had the language of Scripture been scientific, instead of popular, it would have been a blemish and a hindrance, because it would have arrested attention and diverted it from the grander truths that the Bible was meant to unfold, and created controversies on matters of little consequence. Suppose, for instance, that in the opening chapters of Genesis, Moses had accurately announced, in plain terms, all the discoveries of modern geology and astronomy; had given this globe a great age, even prior to the creation of man; had made the six days of creation six periods of vast length; had described the vast vegetation of the carboniferous age, and the marvelous process by which it was converted into coal; had told men of the original chemical or "cosmical" light and heat that preceded the appearance of the sun of the mighty monsters that sported in the waters and roamed on the land; had recorded the tremendous convulsions that rocked the earth as on the bosom of a vast crater - what would have been the effect? First, scientific discovery would have been announced prematurely, before mankind was fitted to understand or use it. Secondly, God would have been contradicting himself by communicating directly to man knowledge which He had decreed man shall dig out for himself. Thirdly, men would have forgotten the more important spiritual truths, that are the main matters of revelation, in discussions of subordinate questions, for which the race was not yet ready. Fourthly, the effect would be to discredit the whole revelation to make Moses appear either as a madman or a dreamer, and thus to defeat the grand end for which the Inspired Word was given! And yet, if the Bible is God’s Truth, it ought not, even by the way, to affirm what is actually untrue. We cannot imagine the infinite God as telling man the grandest truths on spiritual themes and surrounding them with many little falsehoods, simply because man was not mature enough to understand the full facts. Was there any way by which all desirable ends should be met? One only suggests itself. God might lead inspired men to use such language, that, without revealing scientific facts in advance, it might accurately accommodate itself to them, when discovered. The language might be so elastic and flexible as to contract itself to the narrowness of ignorance, and yet expand itself to the dimensions of knowledge, like the rubber bandage, so invaluable in modern surgery, which stretches about an inflamed and swollen limb, yet shrinks as the swelling abates. If there be terms or phrases which, without suggesting puzzling enigmas, shall yet contain within themselves ample space for all the demands of growing human knowledge; if the Bible may, from imperfect human language, select terms which may hold hidden truths, till ages to come shall disclose the inner meaning, this would seem to be the best solution of this difficult problem. And when we come to compare the language of the Bible with modern science, we find just this to be the fact. I. Take, for example, astronomy. How bitter has been the battle between undevout astronomers and the Word of God! We are told that the Bible term, "firmament," is an ancient blunder, crystallized. Modern science, taking a dignified stand, says: "Ye have heard it hath been said by them of old time, there is a solid sphere above us which revolves with its starry lamps; but I say unto you that this is an old notion of ignorance, for there is nothing but vast space filled with ether above us, and stars are suns varying by infinite distances, and the earth turns on its axis." But look closer at this word "firmament." While Mr. Goodwin declares it "irreconcilable with modern astronomy," and timid apologists venture to suggest that Moses simply made a mistake, or may be pardoned for speaking after the manner of men, we find that the original term rakiya means that which is spread out, or over spreads an "expanse." Now, read the word expanse where firmament occurs, and there is not only no contradiction as to the facts of astronomy, but perfect harmony. If Moses had been Mitchell, he could not have chosen a better word to express the appearance, and yet accommodate the reality. He actually anticipated science. And this is one of the "Mistakes of Moses." Another error of them of old time was that of the revolution of the heavenly bodies around the earth; and after Copernicus, Kepler and Galileo taught the true law of the solar system, men raised an outcry against the Bible. And yet the Bible is found to be entirely consistent with the discoveries of science, that the earth is not flat, but a sphere, and that it moves with perfect uniformity on its axis. Take such expressions as these: (Job 26:7) He hangeth the earth upon nothing. (Job 38:8-11) Who shut up the sea with doors when it rushed forth and came out of the womb; when I made the cloud its garment, and thick darkness its swaddling-hand? and established my decree upon it, and set bars and doors, and said hitherto shalt thou come, but no further, etc. (Job 38:12) Hast thou commanded the morning since thy days, and caused the dayspring to know his place? How beautifully this language adapts itself to the scientific facts not then known that a relation is established between land and sea, by which the waters cannot overwhelm the earth; that this globe is not supported on any other solid substance, as the Pagan mythologies even now teach, but held in place by invisible forces of gravitation; that the revolution of the earth upon its axis is so absolutely regular that, as LaPlace says, it has not for two thousand years varied the one- hundredth part of a second; so that the dayspring never fails or lingers in the eastern sky. Jeremiah 33:22 "The host of heaven cannot be numbered, neither the sand of the sea measured." The fact of the vast host of stars is a fact of modern discovery. Hipparchus, about a century and a half before Christ, gave the number of stars as 1,022, and Ptolemy, in the beginning of the second century of the Christian era, could find but 1,026. We may on a clear night, with the unaided eye, see only 1,160, or, if we could survey the whole celestial sphere, about 3,000. But when the telescope began to be pointed to the heavens, less than three centuries ago, by Galileo, then for the first time men began to know that Jeremiah was right when he made the stars as countless as the sand on the sea-shore. When Lord Rosse’s instrument turned its great mirror to the sky, lo, the number of visible stars increased to nearly 400,000,000! and Herschel compares the multitude of them to glittering dust scattered on the black background of the heavens. When John Herschel, at the foot of the dark continent, resolves the nebulae into suns, and Lord Rosse, as with the eye of a Titan, finds in the cloudy scarf about Orion "a gorgeous bed of stars," and the very milky way itself proves to be simply a grand procession of stars absolutely without number, how true is the exclamation of Jeremiah, 600 years before Christ, 2,200 years before Galileo: "The host of heaven cannot be numbered!" Who taught Jeremiah astronomy? II. When the modern science of Geology began to unwrap the earth’s coverings and read the records of the rocks, timid faith grew pale and trembled for the Word of God. A vast age was revealed for our globe, and what must we do with the "Mistakes of Moses?" How came these fossils or organic remains in the rocks? and in such quantities that coral reefs represent countless millions of zoophytes, and mountain masses are composed of shells not larger than a grain of sand? The Tuscan hills are built of chambered shells so small that one ounce of stone contains over 10,000; and the dust that falls from the chalk at the blackboard under the microscope proves to be fossils! And what enormous periods were required for living creatures to build such masses as these! Some attempted to account for the deposit of these fossils by the convulsions attending the deluge; others suggested that God built the world out of fossils, in which life had never dwelt, so that the rocks, after all, really lie to us. Others have been ready to thunder anathemas against science, because they could not reconcile it with Scripture, after the fashion of the Brahmin who, when the microscope showed him the folly of his pagan notions and practices, rid himself of his doubts by dashing the microscope into fragments! But surely the Bible cannot need such methods of defense. If truth be divided against itself, how, then, shall his kingdom stand? The correspondence between the Mosaic account of creation and the most advanced discoveries of science proves that only He who built the world built the Book. Note a few instances: I. The order of creation. Geology teaches a watery waste, whose dense vapors shut out light: Moses affirms that, at first, the earth was formless and void, and darkness was upon the face of the deep. Geology makes life to precede light, and the life develops beneath the deep: Moses presents the creative spirit as brooding over that great deep, before God said "Let light be." Geology makes the atmosphere to form an expanse by lifting watery vapors into clouds, and so separating the fountains of waters above from those below: Moses affirms the same. Geology tells us that continents next lifted themselves from beneath the great deep, and bore vegetation: Moses also declares that the dry land appeared, and brought forth grass, herb, and the tree, exactly correspondent to the three orders of primeval vegetation! Geology then asserts that the heavens became cleared of cloud and the sun and moon and stars appeared: Moses does not say that God created all these heavenly bodies on the fourth creative day, but that they then began to serve to divide day from night and to become signs for seasons, days and years! Geology then shows us sea monsters, reptiles and winged creatures: Moses likewise reveals the waters bringing forth moving and creeping creatures and fowl flying in the expanse. Geology unfolds next, the race of quadruped mammals and so Moses makes cattle and beast of the earth to follow, in the same order and on the sixth day of creation. Geology brings man on the scene last of all, and so does Moses. Geology makes the first light and heat not solar but chemical or "cosmical." Moses makes light to precede the first appearance of the sun, by the space of three creative days! 2. Look at the order of animal creation! Geology and comparative anatomy combine to teach that the order of creation was from lower to higher. Fish, proportion of brain to spinal cord; 2 to 1. Reptiles 2 to 1. Birds, 3 to 1. Mammals 4 to 1. Man 33 to 1. Now this is exactly the order of Moses. Who told Moses, what modern comparative anatomy has discovered, that fish and reptile come below birds? And these are some more of the "Mistakes of Moses!" Here is a record of creation, produced fifteen or twenty centuries before science unveiled these modern facts and truths; and yet there is not one scientific blunder or error, and the coincidences and correspondences are so many and so marked, that a modern scientist has confessed, that if one should sketch briefly the celestial mechanism of LaPlace, the Cosmos of Humboldt and the latest system of geology, no simpler and sublimer words could be found than those of Moses! 3. Again geology shows us that the vast plants of the great coal age are such as never grew in sunlight but in long continued shade; they are such as must have fed upon an atmosphere full of vapor and their wood is not hardened as it would have been under sunshine. Who taught Moses to put the growth of that earliest vegetation in the period preceding the first appearance of the sun in the sky! 4. Geology teaches six periods of creation, extending through ages. Moses appears to teach six days of 24 hours each. But again on examining closely, we find the Hebrew word, Yom, means a period of time, and is often used of in definite periods or seasons! In the first chapter of Genesis, skeptics triumphantly say, it makes creative periods to be measured by 24 hours; and yet in Genesis 2:4, it is used of the whole time occupied in creation! In Psalms 95:8, "in the day of temptation," it means forty years. We use the English word with the same looseness of application a "polar day" means six months, the day of grace, the period of probation. Origen and Augustine, long before science suggested that day might mean a period, maintained that the Hebrew word was indefinite; and when the Bible declares that "one day is with the Lord as a thousand years," it gives a clue and key to its own interpretation. Again you will notice that of these creative days Moses said "and the evening and the morning were the first day." If the solar day is meant, why begin with the evening? the solar day obviously begins with sunrise. To account for this curious feature in the Mosaic record by the fact that the Jews reckoned their day from sunset to sunset, is to reason in a circle, for it was from this first chapter of Genesis that such an unnatural mode of reckoning proceeded. Now when we turn to geology and find that each creative period began in an evening and developed into a morning light developing out of darkness and order out of confusion we see why Moses was guided to make each day to begin with evening. 5. The Deluge, as recorded in the days of Noah, has been thought to be irreconcilable with modern science. The grand point where objections center is that of the universal character of the flood. As the human race then occupied but a small part of the globe, to submerge the whole, so that even the loftiest mountains should be more than covered seems a needless waste of divine energy; especially as it may well be doubted whether the entire atmosphere, condensed into rain, would suffice to lift the seas to such a height; and there are believed to be many evidences, in certain parts of the earth, that no universal flood has prevailed within the last 6,000 years. To these objections it is only necessary to reply that the moment the Bible record is interpreted with reference to the inhabited world, all difficulties vanish. Such phrases as "the whole earth," "under the whole heaven," etc., are frequently used in Scripture of so much of the earth as was peopled; or even of Palestine, and the lands lying about it. Terms of a universal character are to be interpreted not literally, but by the design and end of the writer. When we are told that "all countries came into Egypt to buy corn" what do we understand? Are we to suppose that, if there were inhabitants in Britain, they journeyed to Egypt for grain? It would take about as much time, in those days, to get there and back, as it would to secure a new harvest. But if we understand that Egypt became a granary, a house of bread, to all the district over which the famine prevailed, the record is plain. Now, in the account of the deluge, Moses is writing of God’s awful judgment upon the sin of the race. His judgment fell upon the earth for man’s sake, and only so much of the earth as was the scene of man’s sin was necessarily concerned. If then we understand the whole earth to refer to the entire inhabited surface, the flood is still relatively universal, i.e., universal as to mankind; and the usage of similar terms in other parts of Scripture justifies such interpretation! Hugh Miller has shown that all the phenomena of the flood might be produced by the gradual sinking and rising again of that part of the earth’s surface known as the cradle of the race; and this would produce the very effects, so graphically described by Noah, "breaking up of the fountains of the great deep and the returning of the waters from off the earth." It ought to be added that tradition even among the pagans confirms the fact of the flood and the resting of the ark on Ararat. Haywood W. Guion of North Carolina has suggested a theory of the Deluge, which both harmonizes all the discoveries of science with the record in Genesis, and may yet displace all previous conceptions of the subject. He takes literally the statement of St. Peter, "the world that then was, being overflowed with water, perished." In Genesis we read "let the waters under the heaven be gathered together unto one place and let the dry land appear." In both passages there is no hint of more than one continent or more than one sea. The dry land or earth seems to be by itself in one grand elevation above sea level, and the waters gathered in one place. This would imply, as any scientist knows, certain peculiar conditions. This solitary continent, rising in one mass from the midst of one sea that surrounds it, would present no great inequalities of surface, though there might be elevations that, compared with the rest, would be hills or even mountains; there would be a great uniformity of climate and temperature, no rains or clouds, but heavy mists constantly keeping the earth moist; and consequently vast vegetable growths, very luxuriant and abundant, making animal food unnecessary either for man or beast. There would be a paradise of verdure, and one perennial spring. This Mr. Guion holds was the case. At the time of the deluge this huge dome that rose out of the water was shattered by volcanic explosions and a great earthquake, and its grand roof fell in and became the bed of what is now the Pacific ocean, while its shattered and irregular rim was tilted up into the great mountain ranges, that line the eastern boundaries of the Pacific; and the bed of this original ocean was lifted into the continents of our eastern and western hemispheres, while the sea rushed into the new bed formed by the submersion of the original continent. This would give us in the new order of things great mountain ranges, with marked inequalities of climate and temperature and all the phenomena of the changing seasons, winds, clouds, storms of rain and snow; and consequently the first rainbow. Animals inhabiting barren districts would be driven to devour animals weaker than they, and animal food would become necessary to man. This theory makes the whole original world to be submerged and all the high hills covered. The gigantic animals of that primeval continent engulfed in the foaming waters and afterward buried beneath the superficial mass of shifting soil, would furnish the remarkable remains found in so many places, shewing that the creatures they represent were overtaken in some universal catastrophe. Mr. Tullidge says: that "with the advance of discovery, the opposition, supposed to exist between Revelation and Geology, has disappeared; and of the eighty theories which the French Institute counted in 1806, as hostile to the Bible, not one now stands." Not only so; but among the mightiest advocates of God’s Word are many of the masters who have explored his works. Their united testimony is that we have no occasion to fear for the Bible notwithstanding the oppositions of science falsely so called. For "Heaven and earth shall pass away, but My Word shall not pass away." ======================================================================== CHAPTER 65: 03.06. CHAPTER VI.THE SCIENTIFIC TRUTH OF THE . . . ======================================================================== CHAPTER VI. THE SCIENTIFIC TRUTH OF THE WORD OF GOD. "Thy word is true from the beginning." Psalms 119:160. That is, "from the first word." The enthusiasm of the unknown writer of this Psalm knows no ordinary bounds. He sets out to rear a monument to the Word of God, and it is like a solid shaft of marble, sculptured into twenty-two sides, and each side bearing eight inscriptions. After the fashion of ancient acrostics, each side is appropriated to one letter of the Hebrew alphabet, and each of its eight inscriptions begins with that letter, as though all the resources of language would vainly be exhausted in endeavoring to describe the wonders of the Scriptures. He concludes this twentieth section by declaring that, from the first word on, every word is true. Resuming the argument of the last chapter, let us look at: III. Cosmogony. How grand a fact it is, in favor of the Bible, that not one scientific error, blunder or absurdity has ever been found there! Can the sacred books of other religions endure that test? Apply this touchstone to the Koran, the Shasta, the Zendavesta, or the teachings of the wisest and best of uninspired men. Compare Moses with Zoroaster and Confucius, Seneca and Socrates, Plato and Pythagoras, Anaxagoras and Aristotle when the ancient religions or philosophies touch the Bible-theme of creation, they abound in sheer absurdities! Put the first chapter of Genesis beside the Hindu idea of the universe, which we might write out thus: "Millions upon millions of cycles ago, this world came to be. It was made a flat triangular plain with high hills and mountains and great waters. It exists in several stories, and the whole mass is held up on the heads of elephants with their tails turned out, and their feet rest on the shell of an immense tortoise, and the tortoise on the coil of a great snake; and when these elephants shake themselves, that makes the earth quake." Suppose the Bible had made such mistakes as Plato, who held that the earth is an intelligent being, or Kepler, who affirmed it a living animal! Or the old sages, who taught that the Milky Way is a path over which the sun used to journey and showing the marks of his footsteps; or a band of solid substance joining the two parts of the globe, etc. What if the old notions, that brutes are human beings in changed shapes, that there are fish in the sea with horses heads, that the fabled phoenix was a real bird, and that thunderbolts come from three stars, specially Jupiter, were found in God’s own Book! Who guarded this most ancient volume from the superstitions that corrupted astronomy into astrology and chemistry into alchemy? Who taught the writer of the 104th Psalm to compose that grand poem on the wonders of the created world, and yet introduce not one of the scientific errors current in those days; so that even Von Humboldt was compelled to confess that "in a lyrical poem of such limited compass, we find the whole universe, the heavens and the earth, sketched with a few bold touches!" IV. Natural Philosophy. Modern discoveries as to the nature of light make the description of Moses divinely grand. He does not represent this mystery that vibrates so strangely through space, as being made, but "called forth" commanded to shine. In Job 38:13-14, we read of the day- spring, that it "takes hold of the ends of the earth; it is turned as clay to the seal, and they stand as a garment." In Babylon cylindrical seals were used. As they rolled over the clay, they left an impress of artistic beauty. What was without form, before, now stands out in bold relief like sculpture and so, as the earth revolves, and brings each portion of its surface successively under the sun’s light and heat, what was before dull, dark, dead, discloses and develops beauty; and the clay stands like a garment, curiously wrought in bold relief and brilliant colors. Take that, either as science or poetry, and where, in any other book of equal antiquity, can you find the like? And how exquisite is that phrase "takes hold of the ends of the earth!" The Hebrew word conveys the idea of the rays of light bending like the fingers of the hand, to lay hold, and this is spoken only of the ends of the earth. The direct ray of the sun falling upon its surface, comes, straight as an arrow; but, when the sunlight would touch the extremities of the earth, it is bent by the atmosphere so as to come into contact, and, but for this, vast portions, out of the direct line of the sun’s rays would be dark, cold and dead. Who taught Job, 1500 years or more before Christ, to use terms that Longfellow or Tennyson might covet, to describe refraction! Job 38:7.”When the morning stars sang together" has been always taken to be a high flight of poetry. And when in Psalms 65:8, we read, "Thou makest the outgoings of the morning and evening to rejoice," the Hebrew word means to give forth a tremulous sound, or as the voice in vibrations to sing. Modern science flings a ray of discovery across these poetic expressions, and scientific truth seems hidden or wrapped up in them. Light comes to the eye in undulations or vibrations, as sound comes to the ear. There is a point at which vibrations are too rapid or delicate to be detected by our sense of hearing; then a more delicate organ, the eye, takes note of them; they appeal to the optic, instead of the auditory, nerve and as light and not sound. Must not light then also sing? The lowest tone we can hear is made by 16.5 vibrations of air per second; the highest so shrill and "fine that nothing lives twixt it and silence," is made by 38,000 vibrations per second. Between these extremes lie eleven octaves; C of the G clef having 258 vibrations to the second, and its octave above 517. Not that sound-vibrations cease at 38,000, but our organs are not fitted to hear beyond those limitations. Were our ears delicate enough, we could hear even up to the almost infinite vibrations of light. And so it is literally true that "the morning stars sang together." We misconstrued this other passage in the Psalms, which we could not understand and dared not translate as it stood in the grand old inspired Hebrew, till "science crept up to a perception of the truth that had been standing there for ages uninterrupted, waiting for a mind that could take it in." And now we dare to read it as it stands "Thou makest the outgoings, or radiations of light of the morning and evening, to sing, i.e., to give forth sound by vibration." Were our senses fine enough, we could hear the separate key note of every individual star. Shakespeare wrote unconscious truth, when he sang, "There’s not the smallest orb which thou beholdest, But in his motion, like an angel sings, Still singing to the young-eyed cherubim. Such harmony is in immortal souls; But whilst this muddy vesture of decay Doth grossly close it in, we cannot hear it." Stars differ in glory and power; and so in the volume and pitch of their song.* In the future life our senses will doubtless be so delicate and refined that we shall be able to hear not only the separate key notes, but the infinite swelling harmony of these myriad stars of the sky as they pour their mighty tide of harmonious anthems into the ear of God. Then shall we be able to understand the truth of the hymn: "In reason’s ear they all rejoice, And utter forth a glorious voice; forever singing, as they shine, The hand that made us is divine!" * Dr. Warren: Recreations in Astronomy, p. 27. The music of the spheres is not monotonous. Stars draw near each other and make a light that is unapproachable by mortals; then the music swells beyond our ability to endure. They recede far away, making a light so dim that the music dies away so near to silence that only spirits can hear it. No wonder God rejoices in His works. He sits in the midst of a universal orchestra that pours into His ear one ceaseless tide of rapturous song. He dwells in the midst of light; to us it is only ineffable glory; to Him it is music! Job 38:25. "To assign to the wind (atmosphere or breath) its weight, and to the waters their just measure." If there be anything which seems without weight, it is the air the breath that rises as it issues from the mouth. Aristotle and even Bacon knew not that there was weight to the atmosphere! The discovery of the gravity of the air was reserved for the great Florentine astronomer, Galileo. And yet Job, at least thirty centuries before Galileo, declared that God assigned weight even to the atmosphere! There is danger of pressing the words of the Bible into a positive announcement of scientific facts, so marvelous are some of these correspondences. But it is certainly a curious fact that Solomon should use language entirely consistent with discoveries as to evaporation and storm-circuits.* (*Ecclesiastes 1:6-7). Some have boldly said that Redfield’s theory of storms is here explicitly stated. Without taking such ground, we ask, who taught Solomon to use terms that readily accommodate the facts, that the movements of the winds, which seem to be so lawless and uncertain, are ruled by laws as positive as those which rule the growth of the plant; and that, by evaporation, the waters that fall on the earth are continually rising again, so that the sea never overflows! V. Entomology. If any department of science may be considered complete in its researches it is that which classifies the insects so completely that it has found 70,000 varieties of beetle alone. Solomon can hardly be considered up to modern level, and some have considered his mistake as quite too bad to be admitted into inspired writings, when he represented the ant as "providing her meat in summer and gathering her food in the harvest." The scientific skeptic affirms that the ant being a carnivorous insect, could not gather her food in the harvest, and that the very nature of that food would prevent it from being laid up in store; and that Solomon committed the blunder of many amateurs, in mistaking the white cocoon of the ant-pupae, properly known as ant-eggs, for grains housed for future use. But what becomes of Solomon’s inspiration? If he blunders in science he may have blundered in theology. Nor can we defend him, on the ground that the word translated, ant, should be otherwise rendered; for the word not only means, ant, but Buxtorf says it means a seed-eating ant. When, however, we study the ants of Palestine, we find among them some species which not only feed on seeds, but harvest them; and if their stores are wet by the heavy rains, to prevent their sprouting, they bring them to the surface and dry them in the sun. More than this, late discovery shows that the agricultural ant not only stores grain but prepares the soil for the crop, plants the seed, keeps the ground free of weeds, and reaps the harvest; so that all Solomon says of the ants of Palestine, as exemplifying forethought and economy, is more than justified by facts! and so here is another of the "mistakes" which Solomon did not make. What becomes of the inspiration of the scientists, who charged him with blunders! For what has Modern Science more earnestly contended than for the Reign of Law throughout the creation of God! Yet mark the stress laid by the Bible on this fact, that even those things, which seem most capricious and uncertain, are under the control of fixed order. The rain obeys a decree and the thunder and lightning move obedient to law the sea can go but so far, and the wind returns according to his circuits. Sir John Herschel was so much impressed with the harmony between the facts of physical science and the Word of God that he remarked: "all human discoveries seem to be made only for the purpose of confirming more strongly the truths that have come from on high and are contained in the sacred writings." VI. The Bible proves consistent with modern discoveries in Physiology, Comparative Anatomy and Chemistry. Physiology is a marvelous commentary on the exclamation of David, "I am fearfully and wonderfully made." The science of anatomy can find no error in the narrative of our Lord’s crucifixion; and a living physician was probably saved from infidelity by observing the unconscious truthfulness of the evangelists, in their account of the crucifixion, as to anatomical facts, then entirely unknown to science.* *Phelps on Preaching, 153. Ecclesiastes 12:6, is a poetic description of death. How that silver cord describes the spinal marrow, the golden bowl, the basin which holds the brain, the pitcher the lungs, and the wheel, the heart! Without claiming that Solomon was inspired to foretell the circulation of the blood, twenty-six hundred years before Harvey announced it is it not very remarkable that the language he uses exactly suits the fact a wheel, pumping up through one pipe, to discharge through another? VII. Ethnology. The Bible unquestionably teaches the unity of the human race. Is this reconcilable with the discoveries of ethnology? It has been urged that there must have been more than one original stock from which the race has sprung; that the varieties of color and form, brain-development, and physical type, cannot be accounted for by climate, food, and habits of life; that the negro, at least, belongs to another species. Some, disposed not to contend for the unity of the race, and yet to defend the Bible, take a middle ground, that the Bible gives the history of only one of the races that, through whom came the redemption forgetting that if the whole race has not sprung from Adam, the unity of the race both in sin and redemption is gone! It is unfair to say that the Bible and anthropology or ethnology are at war. First, because the scientific facts are not yet settled. The men who have most diligently studied these subjects do not agree among themselves. Blumenbach insists on five varieties Caucasian, Mongolian, Ethiopian, Malay, American; Cuvier makes three grand divisions; Prichard affirms seven races, Luke Burke sixty three, Retzius two, and Dr. Pickering eleven, which he thinks may be reduced to one! Camper insists on the facial angle as the basis of division. Cuvier adopts as the basis, the comparative areas of the cranium and face sawed vertically on the median line. While scientific men are not agreed as to the facts, why need we seek to make their theories fit its doctrine? When one well-ascertained fact is found to be irreconcilable with the Bible, then, and not till then, may there be ground for alarm. Almost all this outcry of hostility between science and God’s Word is based upon speculation. Some infidel thinks he has found out some new fact, and makes haste to announce it. He crams it into his gun and then fires, and expects to see the defenses of the Christian faith totter and tumble under the tremendous shock of his artillery. But, lo, the fortress stands, and there is not even a hole or breach in the wall. And when we come to examine, what was it that the great scientist hurled against the walls? Some huge, solid shot of fact? No; a mere paper-wad of his own fanciful theory, that took fire from his own powder! Again we say, show us one undoubted fact, revealed by scientific studies for two thousand years, that cannot be harmonized with the word of God! Not only can there be shown no conflict between the facts and the Bible doctrine of the unity of the race, but the whole drift of discovery, so far as it becomes clear and positive, is toward the confirmation of that unity. In man, the world over, we find the same grand physical characteristics: the same number of teeth and bones and muscles; the same system of respiration and circulation, digestion, secretion; nerves, veins and arteries are arranged on the same type. Man is everywhere capable of living on all kinds of food, in any climate; liable to the same diseases; grows to maturity slowly, and lives to the same average age. Dr. Prichard contends for the unity of the original stock from the fertility of the race in off spring. "Nature abhors hybrids," and varieties produced in the vegetable or animal world, by the crossing of species, speedily run out; and hence the fact that, after six thousand years, intermarriage between individuals of different varieties is still fertile in offspring, proves one original species. Dr. Prichard traces all existing varieties of the human family to secondary causes, and finds among different tribes or nations no permanent lines of division. Man, and even animals, when subjected to a change of climate or manner of life, change color, hair and form. Dr. Carpenter instances the Magyar race in Hungary, known to have belonged to the Asiatic stock. About a thousand years since, they came from the cold north of Asia to the sunny south of Europe, and not only have their habits of life all changed, but even the type of cranial formation from the pyramidal or Mongolian to the elliptical or Caucasian; and, with their improved physical stature and feature, there is just enough of the Tartar cast to give a hint of their origin. And so as to the Lapps and Finns; Dr. Carpenter says that, though from one common stock with the Magyars, the most marked differences have developed even in cranial characters, and general conformation, stature and proportion. In India, Persians, Greeks, Tartars, Turks and Arabs, all white men, and without intermarriage with the Hindus, in a few generations become marked with the deep olive color natural to the climate, almost as dark as the negro; and the Portuguese, in three hundred years residence there, have been dyed black as Kaffirs. Rev. John Campbell, years ago, observed that, as he moved from the southern cape toward equatorial Africa, the people uniformly grew darker; and the colony of Jews on the coast of Malabar are now as black as the natives of the coast. If climate may produce such marked changes in one direction, who is competent to say what changes all combined causes may produce during thousands of years? Von Humboldt, after stating the arguments for diversity of origin, gives his opinion that more weighty reasons favor unity; and certainly he will not be accused of superficial science or of undue bias toward the Bible. Even the diversity of language, once thought to favor diversity of stock, is no longer an argument against the Word of God. The new science of comparative philology is grouping these tongues into families, and tracing them back by affinities and resemblances to one great root; and Klaproth illustrates the universal kinship of languages by the bricks with which Bagdad is built, and which bear the cuneiform legend of Nebuchadnezzar stamped upon them showing that they are fragments of old Assyrian cities. Even so, modern tongues exhibit the fragments of an earlier primitive language. And so physiology and philology, and psychology and ethnology, all witness to that grand old conception of the Bible, that all men sprang from one original pair. As to the antiquity of man, science has not presented one clearly established fact to show that the human race existed on earth earlier than the accepted chronology of the Bible places man’s creation. Most so-called proof is simply wild conjecture, jumping at conclusions; and sometimes the jump is such a big one that such science has been called "grasshopper science," or "kangaroo science." It claims to present the results of original investigation, though, as Park Godwin says, "the originality is apt to surpass the investigation.” The facts which seem to argue a greater antiquity for the human race are simply mysteries that await interpretation. For example, bones have been found, cut and polished, in deposits which seem to have been immersed in water since man dwelt on earth, yet so finely cut and polished as, in the opinion of many, to prove human skill, aided, too, by instruments of rare perfection. Sir Charles Lyell, however, ventured to put among the beavers in the zoological gardens in London some bones similar to those discovered, and, after leaving them for some time, recovered them, cut and polished by the beavers, so nearly like the others as to leave no doubt that in both cases the same agency had been employed. So, in this case, the pre-Adamite man proved to be a beaver, and the perfect tools, which argued such high civilization, the beaver’s teeth! VIII. As yet we have not touched that broad field of Archeology where some of the richest, ripest harvests have been reaped for the confirmation of the Word of God. We present two or three, out of the immense mass of constantly accumulating facts, which show that God is taking the wise in their own craftiness. Skeptics have been confident that, from the discoveries brought to light by the archaeologist and paleontologist, the Word of God would be proved at best a harmless fable; but lo, while we hold our peace, the very stones cry out in confirmation of the Word. We read in ancient history that the King of Babylon at the time of its destruction was not Belshazzar, but Nabonadius, or Labynetus, and that he was neither captured nor killed, but escaped, and that after the taking of the city he fought a battle outside the capital, was beaten, made prisoner, and subsequently a satrap under the conqueror, living in luxury and dying in peace. And so the scientific skeptics laughed at the credulity of the simple souls who take the Bible as their guide, though it asserts that Belshazzar was king when Babylon fell, and on the night of its capture was slain. But over twenty years ago, from the mounds that mark the almost forgotten site of the great city, there was dug up a great cylinder, inscribed with curious records, and from these we learn that Belshazzar was the son of Nabonadius and a regent under him; and now the inconsistency is explained. Belshazzar, sharing the throne of his father, was slain at Babylon. His father, Nabonadius, escaped and survived the fall of his capital. Out of the ruins of buried cities rises a new witness to the Word. Again, as to the Deluge. Assyrian tablets now in the British Egyptian museum, dating 660 B. C., copying and preserving an older record 1700 B. C., contain a pagan description of the flood, declare it to have been decreed by God on account of man’s wickedness, and record the fact of a great ship being built, birds being sent out, an altar being built, etc. St. Luke calls Sergius Paulus the proconsul of Cyprus. Historians insisted that his proper title must have been procurator; yet even an inaccuracy could not be tolerated in the evangelist’s record. But lately ancient coins have come to light bearing the image of Claudius, and applying to the representative of Rome who governed Cyprus the very name, proconsul, which Luke applies to Sergius Paulus! The further modern investigation goes, the more is Holy Scripture established; every new discovery among the monumental records of antiquity adds a new witness to God’s blessed book. Wonderful, indeed, that the Bible should be so framed and worded that, though never clearly announcing scientific facts, "in advance of the science of the age," it proves, when correctly interpreted, to be always "abreast of the science" of any age. With a lofty air of papal infallibility, a skeptical writer declares that "every step that science takes leads mankind farther away from the idle hopes and fears of Christianity toward the calm of eternal truth." Whereupon Dr. Stebbins, himself a Unitarian, and an advocate of "liberal" views, dares a flat denial: "I affirm most deliberately, after nearly fifty years study of science as well as theology, with the ardor of a lover, that there is not a single discovery or accepted fact of science which, in the slightest degree, militates against the teachings of Christianity as revealed in the gospels." The Word of God cannot be demolished by the ridicule of its foes. Voltaire may have many disciples who follow his method, and seek to cover God’s Word with caricature as a modern "smart" boy disfigures with charcoal the face and form of some antique Apollo. But as the statue remains in its ideal perfection when the mischievous markings are washed away, so the pure celestial beauty of the Word survives all attempts to invest it with blasphemous absurdity. Nor can scientific assumption and presumption upset the certainties of a divine revelation. A falsehood is no more true because loudly spoken, and with gesticulation that attempts to pound conviction into the hearer. As Mr. Lincoln assured Mr. Bates that "calling a sheep’s tail a leg does not make it so," we insist that even the sanction of a great name does not necessarily establish the verity and accuracy of a statement. Many a man who is very safe in the department of investigation, and perfectly trust worthy so long as he confines himself to the simple results of observation and experiment, is as unsafe whenever he ventures into the department of philosophy or logic, and attempts to draw inferences from his investigations; his conclusions may be as inaccurate and unsound as his experiments are careful and exact. The fact is, investigation and induction belong to different departments; and we are not always to adopt the inferences even of the most accurate investigator. Scientific men are not always intellectually honest and candid. Biased in favor of a certain scientific creed, or religious system, they become intellectual squinters; they see only what they want to see, and array facts and figures adroitly on the side of preconceived opinion or notion. What, then, shall we do with the Bible? It comes before the tribunal of reason, and asks for an impartial judgment. It may be the best of books, yet by no means be the book of God. Yet how can it be simply the book of man? Even its apparent contradictions, when closely examined, reveal a deeper law of harmony, like the lines of the Doric column once thought to be vertical and parallel, but now found to incline and converge, so as to meet if carried upward to a point above the column. The witness which the Word contains within itself is what Chalmers called the "portable evidence" of Christianity. And it has this grand advantage: if within the Word, it may be found there by the diligent seeker. They say the shell sings of the sea; you may easily test it put it to your ear and listen. Does the Bible speak of its own divine origin? Then you have only to put it to your ear and hear; shut out other voices the clamors of prejudice and pride, willful unbelief and waywardness of heart and you shall hear the music of the celestials. And so we ought to "search the Scriptures," as did the noble people of Berea, with readiness of mind to find their hidden testimony; and therefore many of them believed! But it must be search, and not the careless, cursory glance which unveils and reveals nothing. Remember the famous jewel in the green vaults at Dresden; the egg with its silver white, its golden yolk, within the yolk a precious gem. The best is farthest within, always, and he whose hand touches only the shell finds not the treasures that lay hidden from the common, careless eye, as in "drusic" cavities. Let us learn of the bee. See him alight on the flower and linger there, thrusting his trunk down into the heart of the bloom, where the sweet juices lie in a flask fairer than alabaster. Honest, earnest, studious searching of the Scriptures, lingering on the heavenly blossoms, the patient and prayerful penetration which touches the heart of the Word of God, is our great need. He who sucks the honey needs no other proof that the flower-cup holds the nectar! He who has stored the symmetrical cells of memory and heart with the treasures of God’s truth, and has found full satisfaction and delight in it, needs no other proof. He exclaims: "How sweet is thy Word unto my taste! Yea, sweeter than honey to my mouth!" ======================================================================== CHAPTER 66: 03.07. CHAPTER VII.THE MORAL BEAUTY OF THE BIBLE ======================================================================== CHAPTER VII. THE MORAL BEAUTY OF THE BIBLE. "I have seen an end of all perfection: but thy commandment is exceeding broad." Psalms 119:96. Everything human has a limit to its apparent perfection. Trace it far enough, or examine it thoroughly enough, and you will find defects if not deformities. Everything born of man or produced by him is faulty, mixed up with error. Our watches we correct by the chronometer and the chronometer must be regulated by the sun; for "beneath the stars nothing goes right." But God’s law reveals no defects. It has no limit to its perfection. There was in the Roman Forum, a gilt pillar erected by Augustus, and known as "Milliarium Aureum" or "the golden milestone." There, all the principal Roman roads centered and terminated; and thence radiated to the remotest verge of civilization, running in all directions, as far as the silver eagles had triumphantly borne the standards of the empire! The Bible is the Golden Milestone of the ages. It has been for thousands of years the grand center of all the noblest thought, purest love, and holiest life of the world. All roads converge here. The great highways of human progress radiate from this shining center. From this great book proceeds the inspiration of the best literature, the most unselfish philanthropy, the most faultless morality, which the world has ever known. Whence came the Bible? Is this the accidental point of all this convergence; or is it the designed focus of all this light, love and life? Was this golden pillar erected by one infinitely more august than the foremost of the Caesars, to be the center and source of all human progress? Did God put the Bible in the very Forum of the nations, that by all paths men might, in the honest search after truth, find in this their goal; and that, from this, as a starting point, every true lover of God and man might proceed in his noble career of service? This is the decisive test. No literary excellence, no scientific accuracy, no perfection, as a book, could atone for one vital error in ethical teaching or moral precept, in a volume which claims the high dignity of being a guide to the human soul, in matters of faith and life, doctrine and duty! Suppose that no revelation of God’s will had ever been made to man, through any such channel; but that, in some way, we were led to look for a written communication from God. What sort of a book would we expect? We would surely be warranted in anticipating in such a volume, the following characteristics: 1. It would be intelligible, a clear revelation, and capable of being understood by the average man. 2. It would be consistent, that is, its testimony would be essentially one, united, harmonious witness. 3. It would be transcendent, far surpassing all human teachings in the tone of its precepts, and bearing the impress of a divine mind and heart in its whole structure. 4. It would be practical, touching the actual needs of man, at the most vital points of contact. We cannot imagine even the human channel of the divine communication as seriously affecting the result. After making liberal allowance for human imperfection, and the imperfection of human language, we insist, on God’s behalf, that whatever claims to represent his will shall in all these particulars correspond with the high claim. If the Holy Ghost shall pour the light of heaven into the dark chambers of this world, no necessary imperfection in the window panes through which it streams, can essentially diminish its glory. It may suffer some absorption or refraction or take some hue or tint in its passage, but it will still be recognized as light from above. I. The Unity or consistency of the Bible is a grand argument in its favor. It is a collection of books, written at different times, and by different persons, at intervals through some sixteen centuries. In the style and character of these books, there is surprising variety and diversity; some are historical, others poetical; some contain laws, others lyrics; some are prophetic, some symbolic: in the New Testament we have four gospels, one historic narrative, and twenty-one epistles followed by a symbolic poem in the most oriental imagery. And yet this is no artificial arrangement of fragments. We find "the Old Testament patent in the new; the new latent in the old!" The various books of the Bible are entirely at agreement. There is diversity in unity and unity in diversity; "e pluribus unum." There is some times apparent divergence, at first; but further search shows real harmony. As in a stereoscope, the two pictures sometimes will not come together, but as we continue to look, and the eye rests on some particular point, one view is seen; so in the Word of God. The more we study it, the more its unity and harmony appear. Even the law and the gospel are not in conflict. They stand like the cherubim, facing different ways, but toward each other; and the four gospels, like the cherubic creature in Ezekiel’s vision, facing in four different directions, move in one. All the criticism of more than three thousand years has failed to point out one important or irreconcilable contradiction in the testimony and teachings of those who are farthest separated there is no collision, yet there could be no collusion. In such a book there would not be likely to be unity; for all the human conditions were unfavorable. No other book was ever composed or compiled in circumstances so disadvantageous to a harmonious moral testimony and teaching. Here are some sixty or more separate documents, written by some forty different persons, scattered over wide intervals of space and time, strangers to each other; these documents are written in three different languages, in different lands, with marked diversities of literary style, and by men of all grades of culture and mental capacity from Moses to Malachi; and there is in them great unlikeness both in matter and manner of statement; and yet in not one respect are their doctrinal and ethical teachings in conflict; from beginning to end, we find in them a positive oneness of doctrine, which amazes us. Even where, at first glance, there appears to be conflict, as between Paul and James, we find, on closer examination that, instead of standing face to face, beating each other, they stand back to back, beating off common foes. And, most wonderful of all, this moral unity could not be fully under stood till the book was completed. The process of preparation, like a scaffolding about a building, obscured its beauty. Even the workmen upon it could not appreciate its harmony but, when John added the capstone and declared that nothing further should be added, the scaffolding fell, and a grand cathedral was revealed. To appreciate this strong argument for the divine origin of the Bible, try this test in a supposed case. Imagine another book, compiled by as many authors, scattered over as many centuries! Herodotus contributes a historic fragment on the origin of all things, in the fifth century before Christ; a century later Aristotle adds a book on moral philosophy; two centuries pass and Cicero adds a work on law and government; still another hundred years and Virgil furnishes a grand poem on ethics; in the next century Plutarch supplies some biographical sketches; two hundred years after, Origen adds essays on religious creeds and conduct; a century and a half later, Augustine writes a treatise on theology, and Chrysostom a book of sermons; then seven centuries pass away and Abelard completes the compilation by a magnificent series of essays on rhetoric and scholastic philosophy. And between these extremes, which, like the Bible, span fifteen centuries, let us imagine all along from Herodotus to Abelard thirty or forty other contributors whose works enter into the final result, men of different nations, periods, habits, languages, and education; under the best conditions, how much moral unity could be expected, even if each successive contributor had read all that preceded his own fragment? Have you heard Thomas grand orchestra? See how, as that baton rises and falls in the hand of the Conductor, from violin and bass viol, cornet and flute, trombone and trumpet, flageolet and clarinet, bugle and French horn, cymbals and drum, there comes one grand harmony! You have no doubt, though the conductor were screened from view, that one master mind controls all the instrumental performers. But God makes His oratorio to play for more than a thousand years, and where one musician becomes silent another takes up the strain, and yet it is all one grand symphony the key is never lost and never changes, except by those exquisite modulations that show the composer; and when the last strain dies away you see that all these glorious movements and melodies have been variations of one grand theme! Did each musician compose as he played, or was there one composer back of the many players? "one supreme and regulating mind" in this Oratorio of the Ages? If God was the master musician, planning the whole and arranging the parts, appointing player to succeed player, and one strain to modulate or melt into another, then we can understand how Moses grand anthem of Creation glides into Isaiah’s oratorio of the Messiah, by and by sinks into Jeremiah’s plaintive wail, swells into Ezekiel’s awful chorus, changes into Daniel’s rapturous lyric, and after the quartette of the Evangelists, closes with John’s full choir of Saints and Angels! How can it be accounted for? There is no answer which can be given unless you admit the supernatural element. If God actually superintended the production of this book, so that all who contributed to it were guided by Him, then its unity is the unity of a divine plan and its harmony the harmony of a supreme intelligence and will! We are told of the temple, first built upon Mt. Moriah, that it was built of stone, made ready before it was brought thither, so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building. The stone was cut, squared, polished and fitted to its place in the quarry, before it was brought to the temple platform. The beams and boards, were all wrought into the desired form and shape in the shops; and when the material for the temple was on the ground nothing was necessary but to put it together. What was it which insured symmetry in the temple when constructed, and harmony between the workmen in the quarries and the shops, and the builders on the hill? There must have been one presiding mind that planned the whole. There was one brain or intelligence that built that whole structure in ideal before it was in fact. The builders built wiser than they knew; they were putting together the ideas of the architect wrought in stone, and not their own ideas! In some such way alone can we account for the singular unity of the Word of God. The Bible is a structure planned and wrought out in the mind of a divine Architect, who, through the ages, superintended His own workmen and work. Moses laid its foundations, not knowing who should build up after him, or what form the structure should assume. Workman after workman followed; he might see that there was agreement with what went before, but he could not foresee that what should come after would be only the sublime carrying out of the grand plan. And yet what is the case? No one disputes the singular unity of the structure; and yet, during all those sixteen centuries, through which the building rose toward completion, there was no sound of axe or hammer, no chipping or hacking to make one part fit its fellow. Everything is in agreement with everything else, because the whole Bible was built in the thought of God before one book was laid in the order of its construction! You cannot look on that cathedral at Milan, whose first stone was laid March 15, 1386, and which, after these five centuries, is yet incomplete, without instinctively knowing that it must have been the product of one mind, however many workmen may have helped to rear its marble walls and pinnacles. Its unity of design cannot be the result of accident. No, the workmen were not the architect. Every stone was shaped and polished to fit its place in the plan. And so of the Bible: that cathedral of the ages! Whoever the work men were, the Architect was God! This unity appears the more marvelous when we observe the progressive development of revelation. One of the finest scholars of Britain, in one of the grandest books of the century, has devoted the powers of his master-mind to tracing the "Progress of Doctrine in the New Testament." He shows that, although there could have been no such intent or intelligence in the writers’ minds, and although the books of the New Testament are not even arranged in the order of their production, that order could not, in one instance, be changed without impairing or destroying the symmetry of the book, and that there is a regular progress in the unfolding of doctrine, from the Gospel according to Matthew to the Revelation. A wider examination will show the very same progress of doctrine from corner-stone to capstone; from foundations first, then story after story, pillars on pedestals and capitals on pillars, and arches on capitals, till, like a dome, flashing back the splendors of the noonday, the Apocalypse spans and crowns and completes the whole, glorious with celestial visions. The unity of the Bible is organic. Now the unity of a building is not organic. It is a unity of plan, of construction, of material, but you may take down the spire of a church and put up another; replace the windows by memorial windows making each a crystal monument of some departed friend; and change all the wood work in its interior; and yet the unity and completeness of the building are not affected. But if a human body loses an eye, a finger, or a joint, it is maimed; its completeness is gone; its unity violated; and nothing can ever supply the lack of that lost portion, however insignificant. The Bible is a unity in this, that not one of all its books could be lost without maiming the body of truth here contained. Every book has a place which it fills. You may not at a single glance discover its use, or see why it is necessary to the plan of the book, but it is the fault of your ignorance; each book fills a place in the great plan; God’s stamp is on this organic unity. Take one example. The book of Esther been thought by some unnecessary to the completeness of the canon. Why, it is said, "It does not even contain the name of God." But that book critically studied proves a singularly complete exhibition of the Providence of God. It teaches an unseen hand behind human affairs; certain ultimate awards to the evil and the good; it exhibits this providential rule in the uncertainty and unsatisfactoriness of the prosperity of the wicked, and in the prosperity that ultimately comes to the good even out of their adversities; it shows how retribution is sometimes poetically exact in the very forms of punishment. And that we may not confound God’s Providence with a bald fatalism that takes away human freedom and responsibility, it shows us how the prayerful resolution and action of God’s servants and the unbiased freedom of His enemies, are consistent with His overruling sovereignty; and how all things work together to produce all grand results. We see the ministry of most minute matters in furthering Providential plans. The book that thus exhibits God’s Providence, His universal sovereignty, the universal harmony, divine retribution and human responsibility, does not once contain the name of God; for it is meant to teach us of the Hidden Hand that, behind the scenes, unseen, moves and controls all things. Cuvier has brought out into grand scientific statement the unity of organized being. He finds that, in every case, it forms a whole a complete system, all the parts of which mutually correspond. None of these parts can change without the others also changing; and consequently each taken separately indicates and gives all the others. For instance, the sharp-pointed tooth of the lion requires a strong jaw; these demand a skull, fitted for the attachment of powerful muscles, both for moving the jaw and raising the head; a broad, well-developed shoulder-blade must accompany such a head; and there must be an arrangement of bones of the leg which admits of the leg-paw being rotated and turned upward, in order to be used as an instrument to seize and tear the prey; and, of course, there must be strong claws arming the paw. Hence, from one tooth the entire animal could be modeled, though the species had perished. So the unity of the Bible is the unity of one organism, where each part demands all the others. The Decalogue demands the Sermon on the Mount. Isaiah’s prophecy makes necessary the narrative of the Evangelists. Daniel fits into the Revelation as bone fits socket, or as those strange bones in the vertebral column naturally form the axis of the neck. You cannot understand Leviticus without the Epistle to the Hebrews. The Psalms express the highest morality and spirituality of the Old Testament and anticipate the clearer beauty of the New; they link the Mosaic code with the divine ethics of the gospels and the epistles. The Passover foreshadowed the Lord’s Supper, and the Lord’s Supper interprets and fulfils the Passover. Even the little book of Jonah makes more complete the sublime Gospel according to John; and Ruth and Esther prophetically hint the Acts of the Apostles. Nay, look more closely, and after following the course of history, gospels and epistles, when you come to the last chapter of Revelation, you find yourself mysteriously touching the first chapters of Genesis; and lo, as you survey the whole track of your thought, you find you have been following the perimeter of a golden ring; the extremities actually bend around, touch and so blend that no point of contact is detected. You read in the first of Genesis of the first creation; in the last of Revelation, of the new creation the new heavens and the new earth; there, of the rivers that watered the garden: here, of the pure river of the water of life, clear as crystal; there, of the Tree of Life in the first Eden: here, of the Tree of Life which is in the midst of the Paradise of God; there, of the God who came down to talk and walk with man: here, that the Tabernacle of God is with men. There we read of the curse that came by sin of the serpent whose trail is over all human joys; here we read, "and there shall be no more curse" "nothing shall enter that defileth or maketh a lie." II. If the Bible be the Word of God, it will be clear and intelligible; else were it no Revelation. It must be clear to the average man nay, to the lowest level of a complete manhood must a revelation from God descend. The Bible claims to be God’s message to man as man. It unfolds a plan of redemption which reaches just as far and wide as the condemnation. The rescue must be as complete as the ruin; the salvation must touch at every point the sin. That is no restoration which cannot repair the whole ruin. And, inasmuch as all men are in sin and need salvation, the gospel must be so simple, plain, that anyone who is capable of sinning may be capable of understanding and appropriating salvation. Now, we find that wherever there is a human being who has passed the first stages of infancy and childhood, and is not imbecile or idiotic; wherever there is a complete set of faculties, however undeveloped, there may be voluntary sin, and so responsibility. But if there be one human being who can sin and yet cannot receive the saving gospel, by sheer incapacity to understand it, there is ground for doubt that the gospel is of God. The world has had many wise and good teachers of morals, and some of them have been centers of grand influence. But every one of them has spoken to. a class of men. The great masses have been shut out from their select circle by the very character of their teachings. The word mystery is of Greek origin, and means "a revealed secret" which only the initiated could understand; and these were mysteries to the common people, and remained such because they demanded a measure of intelligence and capacity not possessed by the average man. By necessity, the philosopher addressed the few. Aristotle originated the word metaphysics. He wrote first on "physics," then "metataphysica," "after the physics;" and what better expresses those subtleties which lie beyond the common mind? Suppose Aristotle’s "Organon" contained the secret of salvation, how many sinners could from that find out the secret? Pythagoras was a great teacher; but he did not attempt to get a hold upon the masses. He welcomed those who desired to be taught his mysteries, and held them on probation till he should discover who were able and worthy to be pupils; and they were the only ones to whom he attempted to reveal the hidden things of his philosophy. Hence came the distinction between the exoteric and esoteric schools. These facts hint the drift of all merely human teaching upon moral and spiritual truths. Had it been complete in all other respects, here was a fundamental fatal lack: it did not reach and touch, it could not move and mould all men; it was not fit for man as man. We open the blessed Book, and one of the first things which arrests our attention is the divine simplicity that is mingled with its awful sublimity. The way of holiness is a plain and straight highway, not a narrow, obscure, crooked byway; "the wayfaring men, though fools, shall not err therein." The vision is written plain upon the tablets, so that he may run that reads it. A child in years and understanding can understand all that is necessary to salvation. One of the first things which childhood shows is "trust," and trust is the soul of faith. Any child who can understand what it is, upon a dark and stormy night, when he had lost his way, to give up to a stronger arm a burden which he cannot longer carry, and give his hand to another hand, to be led to a home which he can no longer find, can understand what it is to let Christ bear his sins and guide him to heaven. Well might the Savior of sinners set a child in the midst of men and bid them become as little children, for the learned and wise in this world of sin scorn and scout the gospel for its simplicity. And yet is it no sign that the true salvation is here, that we need not go up to heaven in order to bring a Savior down, nor into Hades to bring a Savior up from the dead? God asks of us no such practical impossibilities, but only to believe in the heart and confess with the mouth. But, you ask, are there no mysteries in the Bible no things "hard to be understood," high as heaven, deep as the abyss? Certainly there are; and were there not, would that not argue against the Bible? Does not the power wholly to comprehend the work of another hand or brain imply a certain equality? The very fact that there is about the product of another’s genius what you and I cannot understand is a proof of genius i.e., of a superior order of faculties. I need do no more than hear Edison’s phonograph repeat my sentences, to be convinced that the man who invented that ma chine is no ordinary man. And a glance at the statues of Michaelangelo is enough to show me that that man was a prince even among artists! So the very mystery of God’s works shows that they proceeded from no human hand. Let any man explain how a blade of grass grows, taking from earth, air, light and dew, just what it needs for its own structure, and building these elements into itself! The Word of God must show the God who inspired it. There must be thoughts above our thoughts, and ways above our ways, or it may be after all only a man’s work! How can God’s Word be at once intelligible and unintelligible, within our capacity and above it, clear and yet obscure? We need not stop to draw such subtle lines of distinction as that of Coleridge, between "apprehension" and "comprehension." A thing may at the same time be sublime and simple. The pillar of cloud and of fire was a mystery. Who can tell, even now, how a cloud can move with a supreme intelligence now going before to lead the way, now resting to indicate a halt, and again going behind to hide God’s host from the pursuing foe? How can a cloud herald the night-shade by burning with a glory that midnight cannot quench? And yet the cloud led Israel, and nothing could be more simple than to go where it went, and stay where it stayed. Whatever was mysterious about the cloud did not interfere with its office as a guide. The "secret things" belong to the Lord our God, but the "revealed things" belong to us and our children, even all the words of this law! There are mysteries, but they are speculative; there are revealed things, and they are regulative; i.e., while God does not answer our questions, "how?" and "why?" he does answer "what?" We never ask; Lord, what wilt thou have me to do? without a plain, prompt answer, not clouded by mystery or shadowed by obscurity. Mystery? Yes; and it would be a greater mystery if in a revelation from God there were not. Edward Irving compares the man who, with his finite knowledge, expects to understand all the deep things of God, to the little blind mole, running his tiny galleries underground, undertaking to interpret the marchings and countermarchings of mighty armies overhead! There are deep things about God, but none of them touch duty! You know not the mystery of motion how the will is linked to the nerve, nerve to muscle, muscle to bone; and yet you can lift your arm and move your leg at will. And so, whatever mystery is in the Word, it does not becloud duty, or prevent us from walking in the path of obedience. This blessed Book acknowledges clouds and darkness to be round about Him; yet it never admits that clouds and darkness are round about the way that leads to Him. You gaze up at Mont Blanc; it is dim with the distance, and clouds wrap its summit as in a white shroud. But the clouds belong about lofty peaks; that is their natural home, and they make the mountain look grand and sublime. They are fitted to catch a thousand hues from the sunbeam, and wrap the awful peak in rainbow colors; they leave the snow and ice far up toward heaven, which, as they melt, distil pure, cool water for the springs far below. But, though clouds invest these summits thousands of feet above, there are no clouds about your pathway at the mountain’s foot; here your path is plain and clear. And all this shows that you were not meant to live on that higher level. Those grand peaks are, like the stars they seem to touch, meant to look at and admire to strike awe into your soul; but you could not abide up there; you would get lost. Those are slippery heights, whence many an ambitious climber falls to his own hurt. The air is too rare up there; you breathe with difficulty, and the cold is too intense. But here you walk safely, and your feet do not stumble. At this level everything is fitted to feed and nourish your life. Is it not so with the Bible? It is like some tall peak whose awful form, resting on the earth, reaches the stars. Its heights are infinite, distant, dim, enveloped in clouds, but glorious in their obscurity and mystery. Those heights were not meant for mortal feet to tread. Only angels can breathe that ethereal atmosphere, or venture to explore the high and deep things of God. For you and me, those sublime heights are meant only that we may gaze, admire, adore. That is where the Bible touches God and heaven; we must only look and be lost in the glory. But where the Bible touches the earth it touches our level; here are no clouds or darkness; all is light and plain and clear, because here lies the path of duty. True, we may, as we become more and more familiar with God’s truth, climb higher, get more extended prospects, truer views of the relation between the here and the hereafter; but even then we shall only be overwhelmed with the depths of the riches both of the wisdom and knowledge of God, and exclaim, "How unsearchable are His judgments, and His ways past finding out!" When we get as high as mortal can tread, we shall only say with Paul that there is a height and depth, a breadth and length, which pass knowledge. Blessed is he who is content to understand the way of duty, and who, in these divine mysteries which have to do with the higher things and deeper things of God, sees only an additional evidence that the Bible is of God. Because it is of God, therefore does it rise so high above the earthly level as that its shining summit is shrouded in the clouds, and too glorious for our eyes to behold! ======================================================================== CHAPTER 67: 03.08. CHAPTER VIII. THE MORAL SUBLIMITY OF GOD'S WORD ======================================================================== CHAPTER VIII. THE MORAL SUBLIMITY OF GODS WORD. "Thy Word is a lamp unto my feet, and a light unto my path." Psalms 119:105. Do the moral teachings of the Bible accord with its claims? This is the most searching question of all. Even prophecy and miracle would fail to satisfy us that the Bible is of God without correspondence between the moral truths there revealed and those faculties of our being to which such truths are addressed. The scientist boldly infers that light was meant for the eye, and the eye for the light, because light is pleasant to the healthy eye, and painful only to the diseased. On scientific principles, we as boldly say that the Bible was meant as a light to the moral nature of men; and here is the broad basis of our induction. The men most free from moral corruption, men like Plato, of pure mind and clear moral judgment when brought in contact with the moral teachings of this book, most delight in them; and only so far as men grow corrupt morally, and the eye of the soul becomes diseased by vice and crime, do they turn from the pure Word of God. It is commonly a mark of moral profligacy that men antagonize the Bible; and generally the degree of moral degradation is shown by the violence of such opposition. There is a man who has for years been conspicuous as the enemy and traducer of the Christian faith; yet his life was said to be exceptionally faultless in its morality, and his character singularly without blemish. This seemed strange, for his opposition to the religion of the Bible is peculiarly reckless and malicious. But further investigation disclosed the fact that his conversation, when unrestrained by the conventionalities of society, is impure and contaminating. I heard a gentleman of the highest probity say that, when by a severe snow-storm he was shut up with that man in a hotel, hemmed in by snow-drifts, so shocking was his foulness of speech that he preferred the cold and snow without, rather than expose his helpless ears to such defilement. It is the old story of hating the light, coming not to the light, lest one’s deeds be reproved. Let us give to this moral test its fullest weight. Some would have us receive the truth simply on the ground of its authority, whether it fits our inborn ideas of right and equity and humanity or not. There are a few who tell us that we are not to presume to judge as to right and wrong; that God’s will makes right and wrong, and that what would be vice if done by our choice alone, becomes virtue if done at His word. Are there, then, no eternal laws of right and wrong which lie, back of God’s will, in the very nature of things? Was Kant, the philosopher, wrong when he said that "the two things that filled him with awe are the star-sown deeps of space and the deeper gulf between right and wrong?" Why did God give us faculties capable of judging wrong and right if He meant that we should dare no judgment? It is one of the awful things, that as God made man capable of sitting at the telescope, and, in the invisible scales of science, weighing the stars, so He has made man’s moral nature capable of weighing even Him in its balances. As the child recognizes his father by a certain likeness a look, expression, attitude, gait, tone of voice, grasp of hand, nay, even in darkness by something not to be described so are we to recognize God because He corresponds to our inner sense of what God must be; because He fits with divine exactness into the strange void of our spiritual being as nothing else can. We cannot conceive of any array of miracles that would force upon mankind a belief contrary to the teachings of reason or the promptings of conscience. Bishop Clark affirmed that if "it were written with letters of fire on the midnight sky: God is unjust, God is cruel, there is that within us which would say, this is an illusion of the senses or the work of some malignant power hostile to God. He cannot be unjust." If the Bible be the Word of God, we may be assured that it will contain nothing essentially opposed to our moral sense; for that moral sense is given us to perceive truth and recognize light. This is the argument from correlation, or mutual adaptation, an argument worthy to fill volumes. Nature is full of wants with corresponding supplies; of appetites or cravings with their gratifications and satisfactions. The wing of the bird tells of the air on which it may float; the fin of the fish, of the water through which it may glide; the ball of the joint, of the socket; the eye is a prophecy of the light, and the ear of sound. So universal is this correspondence that wherever we find a craving, an adaptation, or a lack, we look with unerring certainty for something else filling the craving, meeting the adaptation, supplying the lack. Emerson closed a protracted argument with a literary skeptic in these forcible words: "Sir, I hold that God, who keeps his word with the birds and fishes in all their migratory instinct, will keep His word with man." And Bryant, in his "Lines to a Waterfowl," with great beauty, points out the lesson taught by this wonderful correspondence and correlation, in these lines: "He who, from zone to zone Guides, through the boundless sky, thy certain flight, In the long way that I must tread alone, Will lead my steps aright!" If man craves and needs an infinite Being, in whose strength, wisdom, power and love, human weakness, ignorance, feebleness and affection may find perfect refuge and rest, it will be the only exception to universal facts if no object exists to meet this conscious need. The Bible declares and exhibits just such an object, exactly adapted to fill and fulfill all this need. It is our solemn duty to apply to the Word of God these moral and spiritual tests, in order, first, to ascertain whether indeed it be the Word of God, by its essential correspondence with our own moral instincts and needs; and, secondly, to appreciate more fully its real worth and beauty. Chamfort, the Parisian wit, says: "I heard, one day, a devotee speaking against people who discuss articles of faith, say naivement, Gentlemen, a true Christian never examines what he is ordered to believe. It is with that as with a bitter pill: if you chew it you will never be able to swallow it." Behind the witticism is a covert sneer; the light word is a sharp sword, meant to thrust at all genuine religious faith. But it is not so; the Bible asks no such absurd, blind faith, no such unreasoning, unthinking, mechanical acceptance! In the uncovered mounds of Nineveh, you see only fragments of that departed glory - broken slabs, shattered pillars, grandeur and magnificence and splendor lying in ruin. How do you recognize Nineveh? You have from history and art formed an idea of Nineveh as it was when the crown of empire was upon its brow, and you compare the conception with these remains. They correspond; and you have no more doubt that the ancient city is uncovered than though you saw it now in all the pride of its supremacy. Somewhat thus, does God mean that we shall test his Word. Among its first declarations is this: "God made man in his own image." It is very plain that the image is shattered and man is a ruin. Yet if we compare the Bible idea of true manhood with the ruined fragments of the original man, we shall see a correspondence. And the more closely we compare the Word of God with human nature and needs, the more plainly will appear a similarity between the utterances of that Word and the highest utterances of the soul of man. This has been observed and confessed even by professed infidels, and it is a fact which no human philosophy has yet explained, and which, on the basis of skeptical philosophy, defies satisfactory explanation. Happily, the foes of Christianity furnish us a starting-point in their own concessions and confessions. So few are the exceptions that it is fair to call it a universal verdict that no book ever known among men compares with this. The praises of the Bible, drawn from the lips of infidels, and left on record by their pens, might be mistaken for the adoring words of saints, or even angels. Yet the Word of God does not court the favorable opinion of men. With divine indifference, it hews its way into the very heart of man. It begins by telling him that his wisdom is folly, his righteousness filthy rags; it assaults him from every side with the most humiliating exposures; and yet it challenges his admiration. Reville, the advocate of French Rationalism, says: "One day a question was raised in an assembly what book a man condemned to life imprisonment would best take with him, and from Roman Catholic, Protestant, philosophers and materialists, came alike the one reply, to which all agreed the Bible!" As H. L. Hastings quaintly intimates, this Bible is a "book which has been refuted, demolished, overthrown and exploded more times than any other book you ever heard of. Every little while somebody starts up and upsets this book; and it is like upsetting a solid cube of granite. It is just as big one way as the other; and when you have upset it, it is right side up, and when you overturn it again, it is right side up still." I. One element which enters into the ethical perfection of the Bible is its impartiality. All human biography is more or less one-sided. Boswell’s Life of Johnson has been pronounced the model biography, yet it is, more than anything else, a long-drawn-out and highly-flavored encomium a worshipper, bowing before his idol, and obscuring his idol’s features by the clouds of incense with which he invests him. Boswell breaks on Johnson’s feet the alabaster box of ointment; and the book is filled with the odor of his spikenard. Human biography belongs largely to the heroic, and sometimes approaches the fabulous; and it is not unnatural. When men are prompted to prepare such books, it is commonly from profound admiration for the character they are to portray. They approach their work as an artist begins a portrait or a bust, with an ideal image before him and in the artistic the natural is often lost; there is a likeness, but it is a transfigured likeness a portrait untrue to life! Cromwell said to the younger Lely, who was about to paint his portrait, "Paint me as I am; if you leave out a scar, a wrinkle, a freckle or a pimple, I’ll not pay you one shilling!" But if all human biographies were paid for upon this basis, their authors would not get rich; all of them more or less discredit the truth by a suppression of vices and faults. In Bible biography mark the rigid ethical impartiality - rigid indeed, but never frigid! You do not feel that there is any effort or willingness to represent the subject of the biographical sketch either with a bias of prepossession or of prejudice, but to be exactly true to nature and fact. But no man is held up as perfect, except the one perfect man. Caleb and Joshua, Nehemiah and Daniel, are not presented on the faulty side of their characters; yet they are not put before us as faultless, crowned with a diadem almost divine. And, on the other hand, Noah, who was "perfect in his generations and walked with God," is still exhibited in his drunken sleep, and, though his sons went backward and cast a cloak over him to hide his nakedness, the impartial historian does not even cloak his sin by silence, far less, apology. We find Moses indulging in unrighteous anger and unholy pride, and there is no concealment lest we should think less of the glory of his face who talked with God as a man with his friend. David was "after God’s own heart" the great king, the saintly psalmist. How the pen of the uninspired biographer even now falters when tracing that part of his history which records two of the highest crimes! And yet how unhesitatingly the pencil of the Holy Ghost adds to the beautiful portrait the ugly and repulsive feature that belongs there, for the truth’s sake! The Gallery of Battles at Versailles immortalizes no defeats. You walk through those vast corridors, and you understand the inscription over the portal: "A toute les glories de la France." The galleries of paintings are so extensive that if these pictures were placed in a row they would cover seven miles. The subjects of the historical paintings range from the Crusades to the last Italian war, including incidents in the career of Napoleon I, by David; more recent Algerian battle scenes, by Horace Vernet, and Yvon’s Crimean and Italian scenes. But it is noticeable that not one defeat is pictured forth. Turn now to the Word of God; let us enter God’s historical gallery. Here the ages are included from Adam to Abraham, Moses to Malachi, and from John Baptist to John the Apostle. Peter was to the New Testament church what Abraham or Moses was to the Old, and yet he, whose noble confession was the rock on which our Lord built His church, was also pronounced a Satan, an offense unto Christ, because he savored not of the things that were of God, but those that be of men. If the Bible would have spared any one, surely it would be the disciple whom Jesus loved, and whose head lay in his own bosom; and yet there is not even a golden gauze to veil his impatience and intolerance, his jealousy, ambition, vindictiveness! These men are not ideal men, but real men of like passions as ourselves, even the foremost of apostles, like Paul, or of prophets, like Elijah! There is no Greek idealism here. II. This Book has never been found in a single particular to teach immorality; and the most exalted positive morality and spirituality are taught here. Where can be found such exhibitions of the deformity and enormity of sin? Where such lofty laws of thought, feeling, purpose, endeavor? Some try to rob God’s word of its moral value by subtle hints that it is not original. We are told that the law of Forgiveness is no new thing, that the Hindoo proverb long since enjoined it even toward enemies, and beautifully compared the forgiving spirit to the sandal wood that imparts it fragrance even to the axe which cuts it to the heart. We are told that the Golden Rule is as old as the Chinese sages, and that Confucius 530 B. C. wrote it in a negative form; "Do not unto others what you would not have them do unto you." But suppose all this to be true and overlook the fact that the negative form of this precept is at best but a silver, not a golden rule does it prove anything against Christianity that some of its grand precepts have been anticipated by Plato or Pythagoras, by Hindoo or Chinese sages? The moral system of the Bible is to be tested as a system,. You may find tropical plants in a hot house but to find them in their native soil you must go to the tropics! There they are parts of the vegetable system, not exotic, but indigenous they belong to the flora of the country. And the question is not whether certain of the ten commandments can be found in pagan codes, or some precepts of the sermon on the mount, in the sacred book of Buddha; but where do we find the higher laws of life and love, amid surroundings entirely consistent and correspondent? Here is the native soil, in which celestial plants naturally grow and thrive and bloom! It is this divine system of morality which makes the Bible stand apart and alone, alike without superior or rival. Daniel Webster said, "there is always room at the top." Thus far, the Bible stands confessedly at the top: still there is room for any better system of morality; and even if the Bible is like the top-stone of the pyramid that leaves no place for any above it, the common verdict of mankind will heave it from its place if a better can be found. The progress of human reason in the paths of ethical discovery is merely the progress of a man in a treadmill, doomed forever to retrace his own steps, and we feel no fear that any human system will ever be able to improve in one particular upon this sublime ethical teaching! There is a tradition of the descendants of Seth living on the summit of so lofty a mountain as to be able to hear and join in the song of the heavenly host. The Bible is that mountain: its peak pierces beyond the clouds into the sublimest elevations and atmospheres. Where the Word of God ends, Heaven begins. The conceptions of things human and divine, found here, surpass in grandeur and magnificence all the dreams of the ages and of the sages. III. Where did the mere mind of man learn such moral conceptions of God? In a previous chapter the Bible account of Creation was contrasted with the absurdities of the best pagan cosmogonies. Take the Greek conception of God, at the summit of ancient culture, and compare it with the idea of the divine nature here unfolded! Jupiter, father of gods and men, the Omnipotent, the Thunderer, was the Son of Saturn, who had dethroned his father, and devoured his own children at birth. His wife, however, succeeded in saving Jupiter, Neptune and Pluto and they became gods respectively of earth, sea and hell. Jupiter held court at Olympus, and the court of the most licentious of French sovereigns was not more infamous. Lust, rage, jealousy, hate, intrigue, combined with power, wisdom, majesty and love in impossible mixtures. As Geiger well says, "Gods were a turbulent aristocracy one mightier than the rest but not almighty." Juno, Jupiter’s wife, put him to sleep during a battle of the Greeks before Troy. So angry was he with her for raising a storm to impede Hercules that he hung her from the vaults of heaven by a chain, tying anvils to her feet, and when her son Vulcan interposed he flung him down head first: he landed on Semnos but broke his leg in the fall and has limped ever since. Jupiter had a severe head ache, and Vulcan was summoned to relieve his distress, and at a blow from his hammer, out sprang Minerva, full-armed. These are a few specimens of Greek mythology. Think for one moment of the Bible conception of God all powerful, but good; all-knowing, yet merciful; all-present, yet not the God of Pantheism, inseparable from his works; but a personal God. Think of His infinite holiness, of purer eyes than to behold evil, yet graciously planning for the salvation of sinners; exalted to the highest heaven and yet condescending to the weakest and the humblest. Where did the writers of the Bible get such conceptions of the one God, while the foremost nations were worshipping dumb idols! while Egypt bowed to the crocodile, and Athens gave 60,000 women to the licentious rites of Venus, and Rome was adoring the bloody God of War, and the riotous God of Wine! while even the Parsee got no higher than to turn his face eastward and adore the sun! IV. The Bible is alone in the full, clear exhibition of the majesty and dignity of man; putting an infinite distance between the lowest of men and highest of animals. Look at the inversions of truth in history! See Egypt in her palmy days worshipping, as divine, the calf and the crocodile; man bowing before the animal; then read Genesis, and see how grand a difference and distance are there put between the loftiest level of animal life and the lowest level of human being.* The highest order of animal is only creeping thing, but man is made in the image, after the likeness of God, out of the dust of the earth, but with an inbreathed soul and spirit the direct inspiration of God’s breath. *Genesis 1:26-28. Mark when man is to be created the crown of all creation there is a council among the sublime persons of the Godhead: "Let us make man." He was to be in God’s own image intellectually independent, with powers of reason and reflection and intelligent communication. Hobbes finely says that man differs from all other animals, "rationale et orationale," by the gift of reason and speech. Man alone was made in God’s likeness in intellectual capacity. Let modern science exalt the animal creation as it will, and try to evolve man from the monkey: but here is a great gap which no evolution can bridge. The capacity for development in the animal reaches a limit beyond which it cannot be carried. Man’s capacity for growth no science has ever yet bounded or measured. The monkey is after six thousand years essentially the same. Improvement by the most painstaking process is only like the swinging of a pendulum within a very narrow limit it never goes beyond the extremity of the arc. Is man what he was even a thousand years ago? Look at the new-born infant no animal is at birth so helpless as he; not even an instinct of self-preservation except that which enables the infant to attach itself to the mother’s breast. No knowledge of the use of eyes or ears, hands or feet. The new-born pup is ahead of the new born babe in intelligence, sagacity and power of self-preservation. But how soon the child will be training the dog, asserting his superiority! There was a boy at Dr. Richards private asylum in New York, who seemed utterly animal, irrational and without the self-helpful instincts of a normal animal. He would lie on the floor, his tongue lolling from his mouth, absolutely without apparent thought and almost without sensation. He was called the "oyster-boy!" For months they tried to awaken a single sign of conscious life, or impress upon him one idea. One day Mrs. Richards dropped her thimble on the floor, and it fell with a metallic ring that started or startled the boy’s idiotic mind into feeble action and he turned slowly, as Bottom would say, "to see a noise which he heard," and then back his intellect retreated into the idiotic darkness, as a snail withdraws into its shell! But like the faint streak of grey in the east, that simple sign meant the awakening of consciousness! It was the first tint that tells of the dawn of day. And, on the morrow, again the thimble was dropped, and again the oyster-boy moved, and looked, this time a little more quickly and intently and so, little by little, the darkness gave place to the dawning light, till the tongue no longer hung from the mouth, but began to learn the mystery of speech. By-and-by a shoemaker was brought and made a shoe before his eyes, fitting it to his foot, and then Dr. Richards, laying his hand on the shoe and then on the workman would say, "Shoemaker makes shoe." And so a tailor and a coat. Dr. Richards then desired to arouse at once the mental and moral faculties by introducing to this awakening intelligence some conception of God. But how should he select an object great and grand enough to convey such a conception! It was a summer morning and the glorious sun was just pouring his flood of light into the bay window. Dr. Richards took the boy to the casement, reverently pointed to the sun and said with holy awe: "God made the sun!" and the boy, catching the tone and the thought together, repeated "God made the sun!" And Dr. Richards left him gazing. He returned two hours later, and that oyster-boy still stood reverently gazing and saying, as though his whole soul were overwhelmed, "God made the sun!" Bishop Potter afterwards heard that boy, Sylvanus Wheeler, repeat the Lord’s Prayer, and with a voice choking with emotion he said, "For thirty years I have repeated that prayer, but never like that!" Is man indeed only an educated monkey? When the noblest specimen of all the animal creation is found capable of even such development as that, it will be time enough to doubt that man is more than the animal. No, between that oyster-boy helpless on the floor and the highest style of animal life, there is the fathomless gap of the infinite! How does the gap widen when we remember to what illimitable extent the education and development of that mind and heart may yet be carried! Try and follow that intellect and heart, so slow to wake into a true life as year after year, and, beyond this narrow sphere, age after age, and cycle upon cycle revolve the oyster-boy has left all the scholarship and learning of the centuries behind, as the soaring lark leaves the twig of the shrub to greet the sun high up where clouds rest, or as the sun in noonday leaves the dim glory of the dawn. He has gone far beyond Aristotle and Plato, and Bacon; the learning of philosophers he despises as the full- grown man puts away the prattle of childish ignorance. He has attained unto the knowledge of the cherub and the affection of the seraph. If man has his descent from the oyster, how comes this ascent above the oyster! The image of God in man is the moral likeness also the power of judgment, discriminating between right and wrong. Man has a conscience, and if we measure fully the grandeur of its authority and the majesty of its decisions, we shall be constrained to say with Dorner, that "conscience has the man." And so has the man the image of God’s immortality. He is fashioned not like the beasts that perish, after the law of a carnal commandment, but after the power of an endless life. What wonder that God is said to have breathed into man’s nostrils the breath of lives, so that man became a living soul mark, became, not had a living soul. It is the soul that is the man, and therefore God made man to have dominion over fish and fowl and cattle the whole creation. It is because of the exalted moral and spiritual character of the Bible that it has successfully resisted the assaults of four thousand years! It is too strong in itself and in its hold on the hearts of men, to be overthrown; as well attempt with popguns and putty to demolish Gibraltar or to root up by hand one of the cedars of Lebanon. The Bible is too high to be successfully assaulted; as well try to throw water against the firmament or to dislodge the stars with arrows; or, as Dr. Breckinridge said, "as well attempt to plant your shoulder against the burning wheel of the mid day sun, and roll it back into night!" Psalms 2:1-12 represents God as seated on his exalted throne, and derisively laughing at the impotence of human rage against Him and His rule. So may we say of the Word of God it laughs at the malice of its foes, at the impotence of its most gigantic adversaries, for, like the throne of God, it rests on eternal foundations? Some reader perhaps smiles at such enthusiasm, and thinks within himself that it is very strange if the Bible is such a wonderful Book, that the skeptical objector does not find it out. A man may look into the Bible with an eye open only to objectionable features. The unconverted man loves objections, as the condemned man at court is glad to detect a flaw in the argument which is directed against him, though the flaw may not at all affect his guilt or the real conclusiveness of the testimony. A mind disposed to skepticism opens the Word, if at all, not to find moral beauty, but to hunt for something on which to hang a new objection - and hence, most infidels never read the Bible, but take their objections at second hand. Let two examples be given. "And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brick-kiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem."* This has been violently assailed as a proof of the cruelty of David the man after God’s own heart, who nevertheless took the people of Rabbah and sawed them in twain, or drew over them iron harrows, or clove them with axes, or roasted them in brick-kilns. But what if it refers only to the work at which he set them? *2 Samuel 12:31. Angus Bible Hand Book. An infidel paper in Boston devoted a column of ridicule to the "quail story," estimating the bushels of quails piled up over the country, and showing that each of the 6,000,000 Israelites would have 2,888,643 bushels of the quails per month, or 69,629 bushels for a meal. But the Bible says no such thing as that they were piled two cubits high over a territory forty miles broad; it simply means that the wind that brought them from the sea, swept them within reach, or about three feet above the ground, not out of reach as they would have been over head. If you should say you saw a flock of birds as high as a church spire, even an infidel would ridicule any one for supposing they were packed so high. V. There is one fact, worth more than all objections, and overbalancing them all. The Bible somehow works moral revolutions in character. Find any other book that has wrought such wonders. Men have studied natural philosophy, astronomy, botany, geology, read novels and histories and poems, works on law and medicine and philosophy; who has found these books restraining lust, curbing sensual appetites, inspiring noble aims, exposing sinful propensities, moving one to be a truer son, better husband, kinder father? But, somehow, from the day men begin systematically to read the Bible, they begin to be sensible of a new power at work in mind and heart, working most of all for righteousness. I would put higher value on one chapter of God’s Book than on all other books put together, to restrain from evil, and constrain to good; and for more than twenty-five years I have been watching this book as it has touched other men and women in the quick of their being, with the thrill of a divine life. I have seen men of no secular culture grow grand under the educating influence of this book their minds expanding under the influence of its elevating, ennobling, inspiring ideas of God and man, of duty and destiny; I have seen them grow to beauty of character and conduct, sweetness of temper and disposition, transformed, transfigured. These results demand a cause efficient and sufficient to produce such effects; and that adequate cause can be found only in the fact that God is in the Bible by the breath of His inspiring, transforming Spirit. "This little volume," said the venerable Schliermacher, holding up a Greek New Testament before two English students, "contains more valuable information for mankind than all the other writings of antiquity put together." This book is really the foundation of all the literature that is worth preserving. Not less than two hundred thousand volumes have been written to expound and illustrate the Book of books. It is thus the central sun of a constellation of glories; and more and more as the ages pass, do the noblest of human thoughts, both borrow their lustre from its glory, and wheel into reverent orbits about this as a centre? Let the infidel assault it. Let men blaspheme and ridicule. It is God’s lever and it is moving the world. Science turns its microscopic eye upon it, but it cannot be convicted of essential error. The moral philosopher examines its ethical code; but the inspiration of all virtue is there. The hungry soul that craves food for a starving heart, finds here the full feast of fat things satisfying every craving. Who will turn from this divine book, to gratify his evil heart by a fatal plunge into the darkness of unbelief! ======================================================================== CHAPTER 68: 03.09. CHAPTER IX.CHRIST IN THE OLD TESTAMENT ======================================================================== PART II. THE DIVINE PERSON. CHAPTER IX. CHRIST IN THE OLD TESTAMENT. "In the Volume of the Book, it is written of me." Psalms 40:7. The argument from prophecy we have put foremost, because God Himself does. This is the very seal and signature by which the Holy Scriptures are certified by Him, as of divine origin and authority. The author of this Book of Books attached to the volume clear credentials, open to examination, easy of investigation, conclusive in attestation. Other signs of supernatural origin and character there are, which can be appreciated only by prolonged and diligent study, disciplined intellect, varied acquirements; but here is a sign, a seal, a sanction, which lies upon the very face and surface of the document, appeals to the common mind, carries its own verification within the lines and limits of the Word itself. The most ordinary reader may examine the curious predictions of the Messiah’s person and work found in the Old Testament; follow the gradual progress of these revelations from Genesis to Malachi, and trace the prophecies as they descend into details, more and more specific and minute, until at last the full figure of the coming One stands out, as the figure of the Corsican corporal stood out upon the Column Vendome; nay, if he will not only read but search the Old Testament Scriptures, he may trace the Messiah from his birth in Bethlehem all along through his career of suffering and of conquest, as he might follow the career of Napoleon in those memorial reliefs along the spiral bronze that wraps that column. Then with this image clearly fixed in his mind’s eye, he may turn from the Old Testament to the New; and beginning with Matthew, see how the historic personage, depicted by the Evangelists, corresponds and coincides in every particular with the prophetic personage, portrayed by the prophets; let him, after this new image has reached its full outline also, take the New Testament profile of the Christ and lay it over the Old Testament profile of the servant of God; let him note how feature coincides with feature, even to the most minute particular; how in every respect the history fills and fulfills the prophecy. There is not a difference or divergence, yet there could have been no collusion or contact between prophet and narrator, for they are separated by from four hundred to fourteen hundred years. Observe, the reader has not gone outside of the volume itself: he has simply compared two portraits; one in the Old Testament, of a mysterious coming one; another in the New, of one who has actually come; and his irresistible conclusion is that these two perfectly blend in absolute unity. No reasoning is required: instinctively, intuitively, he leaps to the conclusion, by the quick logic of common sense, that one hand drew the image in the prophecies and molded the portrait in the histories, and that hand must have been divine! Mark also that this conclusion is a double one: it compels the candid reader to accept the prophetic Scriptures as infallibly inspired, and to accept the historic Christ, toward whom these glorious fingers of prophecy point and in whom all these rays of light converge, as a divine person. The apostles and Christ Himself laid great stress upon this argument from prophecy: it was not only the main, but almost the sole argument employed, in the discourses outlined in the New Testament. There was then no need to prove the facts of our Lord’s life, death and resurrection: these things were "not done in a corner," as Paul boldly said to Agrippa. The history needed vindication and verification, no more than day dawn needs announcement. Even the foes of our faith dared not dispute the facts, set forth by the evangelists. An overwise and overnice higher criticism may at the distance of eighteen centuries challenge us to prove to a mathematical certainty that Jesus rose from the dead, but it is noticeable that, during the first three centuries of hot contest, when every step of advance on the part of Christianity was marked with blood, it was not necessary for apologists to defend the fact of the resurrection which even the enemies of the cross had not the boldness to dispute. As in those days the facts were plain, it was only necessary to show their marvelous correspondence with the Old Testament prophecy, in order to carry prompt conviction to every fair mind; and so this was the common method of preaching the gospel, the solid but simple rock-base of argument upon which rested all appeal. Our risen Lord Himself, walking toward Emmaus with two disciples, "beginning at Moses and all the prophets, expounded unto them in all the Scriptures the things concerning Himself." They had been despairing at his death, and incredulous at his resurrection; yet he showed them that both his dying, and his rising on the third day, were anticipated for centuries in the prophecies, and so he rebuked at once their despondency and their unbelief, by exclaiming, "O fools and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things and to enter into His glory?" that is, was it not necessary that all this should be, in order that the Scripture should find its glorious fulfillment! On the day of Pentecost, Peter preached a sermon which overwhelmed three thousand hearers with immediate conviction. The entire basis of his argument was simply this: that in the death and resurrection of Jesus nay, in their very crucifixion of Him, the prophecies, read every Sabbath day in their synagogues, were exactly fulfilled! He showed them how David, foreseeing that Christ should rise, had uttered the mysterious words of the sixteenth Psalm; how that Joel, foreseeing the outpouring of the Spirit, had long ago written of the very Pentecostal blessing they were then witnessing. And it was by this appeal, in which prophecy and history met in one burning piercing point of convergence, that those thousands were pricked in their heart. We trace Peter’s discourse in Solomon’s porch, and in the palace of Cornelius; Stephen’s address before his stoners; Paul’s speeches and sermons, in the synagogue at Antioch, in Persia, and in Thessalonica, where "three Sabbath days he reasoned out of the Scriptures, opening and alleging that Christ must needs have suffered and risen again from the dead," and that this Jesus whom he preached was the anointed one. We follow this same Paul till he comes before Agrippa; his appeal still is, "Believest thou the prophets?" And when we get our last glimpse of him at Rome, he is still "expounding and testifying concerning the kingdom of God, persuading concerning Jesus, both out of the law of Moses and out of the prophets, from morning till evening." And so it was with Apollos, the golden mouth of Alexandria. Accomplished as he was in all the oriental learning, he chose this one all-convincing theme, and "mightily convinced the Jews, publicly shewing by the Scriptures that Jesus is the Christ." Why was this argument from prophecy then so common, so mighty, now, alas! so seldom used with real force and power? Why was this great argument chosen, out of all the armory of weapons, to defend an assaulted faith and compel the very assailants to surrender? Because this argument is unanswerable; because it is perpetual in its force, and because it is applicable always and everywhere. And that we may all feel its mighty suasion, let us patiently enter somewhat into particulars. The prophecies and references to Christ in the Old Testament, which are expressly cited in the New, either as predictions fulfilled in Him or as previsions applied to Him, number three hundred and thirty-three. These are passages of scripture, some of which contain in themselves a little group of predictions, including several particulars, so that they stand out in the firmament of prophecy, not like single stars, however bright, but like constellations in which are clusters of radiant suns. These prophecies may be divided into two great classes: first, those which portray Christ in His human nature, His lineage, career, sufferings and glory; in His successive manifestations until the end of the world; secondly, those which describe His character and offices, human and divine. Each class may be divided again into some twenty subdivisions, covering with astonishing fullness and exactness the most minute particulars; the audacious pen of prophecy, with the calmness and boldness of conscious inspiration and infallibility, adds feature after feature and touch after touch and tint after tint, until what was at first "a drawing without color," a mere outline or profile, comes at last to be a perfect portrait with the very hues of the living flesh. This mysterious coming One is to be the seed of the woman, born of a virgin; He is to be of the family of Noah, and branch of Shem; of the race of the Hebrews; of the seed of Abraham in the line of Isaac, through Jacob or Israel; of the tribe of Judah, the house of David. He is to be born at Bethlehem, after a period of seventy weeks* from the issue of the decree to restore and rebuild Jerusalem; His passion or sufferings, His death on the cross, His embalmment and entombment, His resurrection on the third day, His ascension into the heavenly glory, His second appearance in glory at the "regeneration," and His last appearance at the end of the world, are all included in the delineation of His humanity and human career as the Son of Man. *Properly heftades, or divisions of seven. The second grand division of these Messianic prophecies includes His double character as the Son of God while yet the Son of Man; as the Holy One or Saint; as the Saint of Saints, the righteous or just One, the Wisdom of God, the Oracle or Word of the Lord God, the Savior or Redeemer, the Lamb of God, God’s servant, the Mediator, Intercessor, Advocate or Daysman, Shiloh or Apostle; Prophet like Moses; Priest, High-Priest like Aaron; King like David; Prophet, Priest, King in one, like Melchizedek; Chief Captain or Leader like Joshua; Messiah, Christ or Anointed; King of Israel and God of Israel; Jehovah, Lord of Hosts, and, as though all titles were exhausted, as "King of Kings and Lord of Lords." I. The first class of predictions which arrests our attention is Direct Prophecy concerning the august personage known as the coming Messiah. The gradual unfolding of this flower of Messianic prophecy is marked by three stages or periods of development. The first ends with Moses, and may be called the Mosaic; the second centers in the reigns of David and Solomon, and may be termed the Davidic; the third closes with Malachi. and may be called the properly prophetic, and, because here prediction rises to its loftiest altitude, the climacteric. These three periods correspond, in plant life, to seed, bud, and full-grown flower. 1. The Mosaic period gives us the great germ of all that unfolds, afterward, into the perfect and fragrant bloom in the rose of Sharon, the lily of the valley. In Genesis 3:15 we are told that the seed of the woman shall bruise the serpent’s head. To feel the full force of this germinal prophecy, we must stand where our first parents stood. The awful fact was before them that the serpent had fatally stung humanity at the very heart, and brought death into the world, and all our woe. Eden was lost, God’s favor forfeited, and innocence forever gone. That deliverance could come at all was wonderful; that it could come by the seed of her who led the way in the first sin was more wonderful still; that it should not only bring healing to lost man, but a crushing blow to the very head of the serpent-tempter, was most wonderful of all. Yet all this was mysteriously wrapped in that first enigma of Messianic prediction. There was to be a triumph of humanity over the evil principle represented in the serpent, and exhibited in the fall. And now this seed-prophecy, puts forth its slender blade, and begins to branch out into particular predictions. The general, vague promise narrows down; the deliverer is to come of the posterity of Shem; later still the promise grows more specific, and limits this deliverer to the descendants of Abraham, then of Isaac, then of Jacob, then of Judah, and finally of David. The prophecy thus branches out into more and more minute particulars, until the ramifications of the prophetic tree reach the tiniest twig; and yet, with each new descent or ascent into particulars, the prophecy becomes the more impossible of fulfillment if no divine purpose and power are behind it. The prophecies of the Mosaic period branch out into other particulars beside those of pedigree. Not Abraham’s seed alone, but all the families of the earth are to be blessed in this coming One. He is to be a Shiloh, the peaceful or pacific One, and unto Him, as a sceptred Ruler, the people are to gather. He is to be a prophet like unto Moses, yet clothed with higher authority and gifted with higher wisdom. Lawgiver, Leader, Ruler, Redeemer Rex, Lex, Lux, Dux. 2. The second stage of Messianic prophecy has been called the Davidic. Here, he who was to be a leader and a lawgiver like Moses, is to be a king of war like David, yet a prince of peace like Solomon; only his kingdom is to be without succession and without end, which could be true only of some order of royalty higher than human. In the Messianic Psalms, various aspects of the dignity, royalty and divinity of this coming King are set forth. He is God’s anointed Son. His sceptre sways even the heathen: redeemed humanity constitutes his chosen bride and the day of the nuptials is the feast day of the universe. Psalms 2:1-12 Psalms 45:1-17, Psalms 22:1-31, etc. His empire is to be as wide as the world, as long as time, yet it is to be spiritual, conferring peace by righteousness. He will be the friend of the poorest and most obscure. Like rain on the mown grass, His rule shall distil blessings that make the barren soil fertile. Liddon sees in these prophecies in which his name is represented as enduring and propagating, a hint that He himself shall be out of sight, ruling invisibly in his church. His people are clad not in a panoply of steel but an armor of beautiful holiness, serving willingly. This King is also a priest, anointed with the oil of celestial gladness, fairer than the children of men, yet himself a son of David. 3. Messianic prophecy soars to its summit in the third and properly prophetic period, represented by Isaiah, whose writings furnish us the "richest mine of Messianic prophecy in the Old Testament."* From the fortieth to the sixty-sixth chapters, inclusive, we have one continuous Messianic poem, a most wonderful production even for an inspired pen. This sublime song is not a mere rambling rhapsody, without link or joints of connection, but a continuous symmetrical discourse in poetic parallels, setting forth for future ages the complete character and career of this servant of God. The first five verses of the fortieth chapter contain the germ of truth unfolded in the whole poem, viz: the pardon of iniquity, the revelation of divine glory, and the ultimate blessing to all flesh, which are to come by this mystic Servant of Jehovah. The discriminating reader may within the compass of this poem find Christ in his three offices, prophet, priest, king; will behold, crystallizing about the atonement, all the great truths of Redemption, and may trace in outline all the future course of redemptive history. *Liddon, "Divinity of Christ" p. 83. A singular refrain, repeated in the same words, "there is no peace, saith my God, to the wicked," and at the very close of the whole poem, repeated in more terrible terms: "their worm shall not die," etc., divides the poem into three cantos or sections; and in the very center of the middle book, to mark the very jewel which occupies the innermost shrine, what do we find? that fifty -third chapter, in the compass of twelve verses, fourteen times declares the truth of vicarious atonement, that this man of sorrows bore our griefs, carried our sorrows, was wounded for our transgressions, bruised for our iniquities; the chastisement laid upon Him brought our peace, and the wales on His back assure our healing. Observe, we advance just half way from that fortieth chapter to the sixty-sixth, and in the very heart of the Messianic mine, we find one glorious central chamber, blazing with rubies it is flooded with light, but the light is blood-red! The Spirit is conducting us to the doctrine which is central both in prophecy and history, that Jesus died to save sinners. Around this central chapter cluster many other subordinate but starry glories. This Servant of God, called from his mother’s womb, upon whom God puts His spirit, is anointed to preach good tidings to the meek, to bind up the broken hearted, to proclaim liberty to the captive. The Jews have always narrowed down salvation to the chosen seed, but He is to be a light to the Gentiles, and salvation to the ends of the earth. Under his rule, "the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf, and the young lion and the fatling together, and a little child shall lead them." There is to be a transformation even of disposition, that very stronghold of sin within us. Coarse, rough, savage, cruel natures are to be changed, to the gentle, tender, mild and generous. Wolfish rapacity and ferocity, leopard-like cunning and treachery, lion-like violence and cruelty, are to be subdued; and the childlike spirit is to reign in human hearts. A prolonged study alone can reveal the minuter beauties and glories of this last and greatest period of Messianic prophecy. Yet with what boldness does the inspired pen tell us how He who poured out his soul unto death, bared his back to the scourge, was led as a lamb to the slaughter; and even depict him, standing before his judges, dumb as a sheep before the shearers. This is only Isaiah. But after him, in the sacred canon, stretch three hundred years of prophecy, adding new and startling particulars to these direct predictions, until Micah elects Bethlehem as the one among the thousand cities and villages of Judea, where the coming one shall be born; and Daniel tells us that it shall be after seventy weeks from the going forth of the commandment to restore and rebuild Jerusalem, an enigma now of easy solution. The decree of Cyrus dates 457 B. C.; add the thirty-three years of Christ’s ministry and you have 490 years, just seventy heptads of seven years each. We are not surprised when Liddon triumphantly affirms that the human life of Messiah, His supernatural birth, His character, His death, His triumph, are predicted in the Old Testament with a minuteness which utterly defies the rationalistic insinuation that the argument from prophecy in favor of Christ’s claims may after all be resolved into an adroit manipulation of more or less irrelevant quotations. No amount of captious ingenuity will destroy the substantial fact that the leading features of our Lord’s human manifestation were announced to the world some centuries before He actually came among us. We have barely touched upon the outskirts of the theme: the vast field lies yet before us. II. The testimony of indirect prophecy is even more wonderful. We must be content with only a glimpse, leaving our readers to explore for themselves, while we indicate only which way lie the openings to these galleries of wonders. What we have termed indirect prophecy may include: 1. Poetry not primarily or apparently Messianic. 2. Ceremony, in which are typical foreshadowings of Christ. 3. History, in which we can now see a hidden allegory; or historical personages, types of some aspect of Messiah’s character. 4. Paradoxes, which only the facts of Messiah’s history can unlock. 5. Undesigned coincidences which are accidental, so far as man is concerned, yet providential. I. Prophetic Poetry. Take, for instance, the Psalms. Where such a man as William Alexander, Bishop of Derry and Raphoe, has left his footsteps like prints of gold, we may well hesitate to attempt, within such narrow limits, even an outline of argument. In his "Witness of the Psalms to Christ and Christianity," the Hampton lectures for 1876, he has given a magnificent specimen of both expository and apologetic literature. With the peculiar insight of a Christian scholar, he first applies six grand criteria as tests of single prophecies: 1. Known prior promulgation; 2. Sufficiency of correspondence; 3. Remoteness, chronological and moral; 4. Non-isolation; 5. Characteristic, but not over-definite particularity; 6. Worthiness of spiritual purpose. Then he divides the Psalms into the subjectively, objectively and ideally Messianic, and then shows how our Lord’s character and life are there delineated, and how the character of Christian disciples and of the Christian church is clearly portrayed in poems that antedate Christ’s coming by a thousand years. As a specimen of the Witness of the Psalms to Christ, let us take Psalm XXII. There is nothing here, as in direct prophecy, to hint its designed application to the Messiah. It is, on its face, simply the wail of some sufferer abandoned to the malice of his foes. Yet set Jesus within it, and, like a blazing light in a cavern, he makes it all literally radiant with meaning. The opening cry: "My God, my God, why hast thou forsaken me!" was the last of seven sentences uttered on the cross "that voice of utter loneliness in the death-struggle, which the noble-hearted rationalist, Schenkel, confesses to be that entirely credible utterance, because it never could have been invented."* * Alexander, 19. Who is this forsaken one? Observe the peculiarities of his position, circumstances, character, sufferings, and see what key fits this complicated lock. Five particulars arrest attention, which closer study might increase again five-fold: 1. He is abandoned, scorned, abject, and crying out from anguish a reproach of men. 2. He is surrounded by enemies, fitly typified by bisons, strong ones of Bashan, lions, and dogs. 3. His suffering somehow involves fierce thirst. 4. Death is its consequence and finale. 5. There is a piercing of hands and feet which suggests, if it does not compel, the cross, which was not a Jewish mode of punishment, and had no parallel in the times of David. A closer view multiplies the particulars of correspondence. This sufferer is laughed to scorn; passers-by shoot out the lip and shake the head, saying, "He trusted in Jehovah, that He would deliver him; let Him deliver him, seeing He delighted in him;" and we recognize the exact anticipation of what took place at Golgotha. His sufferings are described in language that would not fit any Jewish mode of punishment. "I am poured out like water, and all my bones are out of joint! my heart is like wax; it is melted in the midst of my bowels. I may tell all my bones; they look and stare upon me. They part my garments among them, and cast lots upon my vesture." We must leap the gulf of a thousand years to find, at Calvary, the solution of this poetic enigma. The psalmist, probably unconsciously, was drawing a picture of a crucified Christ for future believers to interpret. It is the hanging by those pierced hands and feet that disjoints the very bones; the Roman spear-thrust that lets the heart melt in the midst of the bowels like wax, and the blood and water pour out from the riven side; it is the stripping off of the raiment that leaves the dying nude sufferer to count his very bones, made more prominent by the extension of the crucified body and the wasting pangs of crucifixion; and when they parted His garments, casting lots for the seamless robe, the last correspondence was unwittingly added to complete the fulfillment of prophecy. The scholarly bishop calls attention to another feature of that twenty-second psalm, which others have overlooked. It is a psalm of sobs. The anguish of the sufferer shows itself by broken cries, and the gifted writer asks, "Who can construe a sob?" The very grammatical structure of the psalm hints that He who hung in mortal agony was too exhausted to speak, save in fragmentary sentences. The Hebrew is full of pathos. "My God, my God! why hast thou forsaken me? Far from my salvation! .... Words of my complaint!" .... And yet the agony of this sufferer is not all. He who is thus brought into the dust of death is yet to declare Jehovah’s name unto his brethren, in the midst of great congregations to praise Him; and, stranger still, that sorrow is somehow linked to the ends of the world, and a people yet to be born are to be blessed by that vicarious agony. Will any candid reader say that the crucified Savior is not mysteriously set forth in that psalm? Christ is everywhere found in the Old Testament, as the scarlet thread is everywhere found in the cordage of the English navy, cut it where you will. The Bible may be divided into four departments, as to the matter contained therein, viz: Prophetic, Poetic, Didactic, Historic. We have already found Him to be the great theme of prophecy. Beginning at Moses, to Him give all the prophets witness. Even the minute details of His life are anticipated in prophecy; but that He should be found elsewhere in the Word is a double marvel. Yet in Luke 24:44, He Himself told His disciples, "All things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me." As these three popular divisions comprehend the whole Old Testament, the Master’s words assure us that not only in prophecy and poetry, but in the law, we shall find prophecies of Him. The whole Old Testament is the book of Christ and His salvation. Take the five books of Moses: Genesis tells of the ark saving from the flood of wrath; Exodus, of the Passover, in which the sprinkled blood brought deliverance; Leviticus, of sacrifice, the day of atonement, the year of jubilee; Numbers, of the serpent lifted up for a look of faith to bring healing; Deuteronomy, of refuge from the avenger of blood. Not only are all these symbols of salvation and types of Christ, but there is a constant development of doctrine. These types betray an order, a progressive unfolding of the truth. First, there is salvation from wrath it is by blood, by sacrifice of substitute; then it both puts away the penalty and the guilt of sin; then it ends in the jubilee of cancelled debt and release from bondage. A step further and we learn that it is all conditioned on a believing look of faith, and provides escape from pursuing justice. Sacrifice ends in atonement, and atonement in jubilee. The indirect prophecies foreshadowing the person and work of Christ cover far more ground than direct prophecy or devout poetry. In fact, open where you will, you may begin at that same scripture and preach Jesus. 2. The rites and ceremonies of the Levitical economy are comparatively meaningless until you set Him in the midst of them, to interpret them. The cross was a center of radiance, and casts its beams backward to the first sacrifice, and forward to the last supper. A single example of the foreshadowing of Christ’s sacrifice in the Levitical rites may be given from the Day of Atonement, in Lev. 16. Here the main central figures are two kids of goats, so nearly alike as to be practically identical, and distinguished, as some say, by a scarlet cord or ribbon tied about the neck of the scapegoat. One is offered for a sin-offering; the other is presented alive; over his head, while the high-priest’s hands are laid heavily upon it, the sins of the people are confessed, and then he is led away far into the wilderness, that he may never find his way back to the camp. He is called "Azazet" i.e., removal. Even a child may see here a pictorial presentation of the twofold result of Christ’s atoning work: first, the expiation of guilt; secondly, the removal of our offenses as a barrier to fellowship with God, as though even the memory of them were annihilated; and the two goats are, as near as may be, alike, because both represent different aspects of one reconciling work. A studious examination of Old Testament rites, in their relation to the atoning work of our Lord, prepares us to understand the mysterious words of the Apocalypse, and why it was that the Lamb which had been slain was the only being in the universe found worthy to open the book, and to loose the seven seals thereof.* It is a tribute to the interpreting power of the blood of Christ. The Lamb slain is the only key to unlock the mysteries of inspired poetry and prophecy, sacrifice and symbol. The whole book is seven times sealed up, till we apply to it the blood; then the seals are loosed, and the mystic signs may be clearly read. * Revelation 5:5. 3. Even the historic books are indirect prophecies. First, because they prepare for and point toward Him. They tell of a chosen man, family, tribe, nation, out of whom, as the consummate flower of this historic elect race, comes a divine Leader and Lawgiver, the Founder of the Church of the world. The centuries are marshaled by an invisible Power, and take up their march toward the cross of Christ; there they all find both their rallying and radiating center. Reading history in the light of the cradle at Bethlehem and the cross of Calvary, all its pages are illumined with new significance. In hundreds of instances Old Testament history seems designedly typical. Events have a double meaning one apparent and present, another hidden and future. Paul himself says of the record of Sarah and Hagar, "which things are an allegory" hinting that, behind the actual narrative of facts, there is a prophetic finger pointing to the future. Scripture biographies, like those of Joseph, Moses, Joshua, Elijah and Elisha, David and Daniel, reveal so many points of correspondence between these men and the Redeemer, that we cannot but regard them as typical characters who foreshadowed Christ in the various aspects of his many-sided character. The three reigns of Saul, David and Solomon, each of forty years, that sacred number, unmistakably forecast the three periods of church-history - the Jewish, ending in apostasy; the Christian church militant; and the Christian church triumphant in the millennial reign. Can any careful reader avoid seeing Christ in the paschal lamb? When the lamb was roasted, a spit was thrust lengthwise through the body, and another transversely from shoulder to shoulder; every Passover lamb was transfixed on a cross. When Moses lifted up the serpent, it was not on a pole, but on a banner-staff, i.e., a cross. Our Lord himself teaches us to see in Jonah sacrificed for the salvation of the ship’s crew, and for three days borne down into the depths in the belly of the great fish, and then thrown out upon the land a typical prophecy of His own death, burial and resurrection. And so full does Old Testament history seem to be of Christ, that there is a risk of carrying this perception of resemblance and analogy to a fanciful extreme, like those who in the Greek word for fish, ιχθυς, find the initials of a redemptive sentence, Ιησους χριστος θεου υιος σωτρ. If Christ be patent in the New Testament, He is as surely latent everywhere in the Old. There are, as far back as Genesis, hints of at least a duality of persons in the Godhead; and as the doctrine of one God was the great ark that God’s people bore through the ages, this cannot be a relic of polytheism. What means this joining of a singular verb to a plural noun Elohim; the consultation over man’s creation, "Let us make man;" the threefold blessing by the priests in Numbers; the threefold rhythm of prayer and praise in the Psalter; the adoring chant of worship to the Most Holy Three in One by the cherubim in Isaiah? May there not be occult as well as explicit references to the Trinity?* * Liddon, 48. When we read of one supreme Angel of Jehovah, in whom was the Holy name of God; the Angel of His Presence, who saved His people; a personified Wisdom of God, who so mysteriously corresponds to the Logos in John we claim the privilege of seeing at least a dim and cloudy image, sometimes taking on more distinct and definite features of the Christ whom we adore, and whom, having not seen, we love, and seem to see forevermore from Genesis to Malachi; so that every page becomes like an album-leaf glorious with some new portrait of the Son of God. 4. Special attention ought at least to be called to the Paradoxes of Prophecy, in some respects most remarkable of all the witnesses to Christ to be found in the Old Testament. A paradox is a seeming contradiction; no real absurdity is involved, but it presents an enigma which, without the clue, may be impossible of solution. The Old Testament abounds in paradoxes about the Messiah, which were, and still are, absolute mysteries, except as the New Testament helps to solve them. This coming One was to be son of God and yet son of man; born of a virgin yet his birth holy and immaculate; his form one of transcendent beauty and loveliness, yet he was without form or comeliness, his visage marred; he was to be a man of sorrows, acquainted with griefs, yet anointed with the oil of gladness above his fellows; he was to be the son of David yet David’s Lord; the king of war, yet the prince of peace, etc. If his garments were parted among the soldiers what occasion was there to cast lots on his vesture, to determine to whom it should fall? The crucifixion scene solves the problem they did part his raiment, but when they came to the seamless robe, they assigned by lot, what they were ashamed to destroy by rending it. These paradoxes abound in all parts of the Old Testament prophecies. Sometimes they are grouped so closely and in such plain terms as to remind us of oriental puzzles, like the oracular responses or the mystery of the sphinx. For instance in Isaiah 9:6, this Messianic personage is first called a son, born to Israel; and yet what a fourfold name is applied to him? the wonderful or miracle, counselor, the Mighty God, the Father of Eternity, the Prince of Peace! A child, born as a son to a family of Israel, yet having infinite Power, and Wisdom; and this son of time is the Father of Eternity, this weak babe is the God of All Might. Isaiah 53:1-12 presents the most startling of these paradoxes. In fact they seem designed to present a prophetic enigma which only the person of Christ can solve. He was cut off from the land of the living, a young man and without offspring, and yet he shall prolong his days, and shall see his seed, and they shall be so numerous that even his great soul shall be satisfied. He is to be put to death as a despised malefactor, to make his grave with the wicked, and yet the sepulchre of the rich is to be his tomb. He is to be scorned and rejected of men and yet to justify many, and though himself treated as a transgressor is to make intercession for the transgressors. If one can imagine a series of paradoxes more completely perplexing than these, what would they be! The solution, furnished in the double nature of the God-man, seems to us now, simple enough. But let us put ourselves by an effort of imagination back two thousand years in history and with the eyes of a devout Jew read these prophetic problems. How utterly hopeless all effort to explain or reconcile such contradictory statements. In fact the later Jewish doctors had recourse to the invention of a double Messiah as the only clue to these mazes.* *Liddon, 86. He was to be emphatically overwhelmed in adversity, and in mortal sufferings pour out his soul; and yet to see the pleasure of the Lord prosper in his hand; and while himself a victim, a worm crushed under the feet of his persecutors, he is to triumph over his victors, and divide the spoils like a universal conqueror. This divine riddle waits seven hundred years for an interpretation. Then, at the time and place indicated, a babe is born of a virgin, being conceived of the Holy Ghost; in the flesh he was a man; in the spirit, he was God; in outward surroundings lowly, poor, obscure; in essence having the glory, dignity, riches of God; a man of sorrows yet filled with the unfathomable peace of God; David’s son according to the flesh, yet the Lord of David according to the spirit. Dying on the cross, yet a young man, he travailed in soul and brought forth a seed so numerous that they shall outnumber the sands of the seashore; died as a criminal, and as a criminal his body would have been flung over the walls to be burned like offal in the fires of Topheth: but when his vicarious sufferings were finished, no further indignity could be permitted even to the lifeless body, and so it was tenderly taken down, wrapped in clean linen by gentle hands, and laid in a rich man’s sepulchre, wherein never yet man was laid. Only a virgin womb could conceive, only a virgin tomb receive, the body of God’s immaculate son. The lines of an Ionic column were once supposed to be parallel: but it was found that if produced to a sufficient distance above the capital, they at last touch. These prophetic paradoxes are like stately Ionic columns in the structure of Revelation. Their lines seem parallel, and we seek in vain any point of convergence. But projected into the centuries, they meet at last in Jesus of Nazareth, the only solution of their seeming contradictions. How is it that, with such overwhelming proof that Jesus is in the Old Testament, any candid mind can escape the conclusion that a divine pen traced the prophecy and a divine person fulfilled the prophetic portrait. It would seem that in spite of a criticism that is destructive of everything yet constructive of nothing; in spite of a skepticism that would take away our Lord so that we know not where they have laid him, every honest man must say, the Scriptures could not have foretold the Christ if they were not inspired of God; and the Christ would not have been so foretold, the center of such converging rays of glory, if he had not been all he claimed. The sad fact is that we have yet to meet the first honest skeptic, or even destructive critic, who has carefully studied the prophecies which center in Christ. There is an amazing ignorance, if not indifference, as to the whole matter. Whatever attention is given to the Scriptures by such minds, is directed to the discovery of errors or blemishes, as though an astronomer should be so absorbed in the spots on the sun as never to consider the sunlight that floods creation and makes the spots visible. The discovery of an error in transcription, a mistake in names, figures or grammatical construction, is heralded from pole to pole; while it never occurs to these critics and skeptics, that this book must be a miracle in itself, since its slightest blemishes can attract the microscopic inspection of the scholars of all the ages! "But," says some wise owl, "perhaps, after all, these multiplied correspondences are only accidental." Accidental? Do such objectors understand the laws of simple and compound probability? If one prediction be made and that only a general one, it may or may not be fulfilled, i.e., the chance of its fulfillment is represented by one- half. The moment another particular is added, each of the two predictions having one-half a chance of fulfillment the fraction representing the probability of both proving true is 1/2 x 1/2 = 1/4. We have passed from simple to compound probability. Now the possibility of a thousand particular predictions, centering in one person at one time, is as 1/2 raised to its thousandth power: a fractional probability too small for figures to represent. Some ways of meeting the argument from prophecy are so unfair and uncandid that they deserve a reference, only to show how desperate is the hatred of evil hearts toward the Word of God. Porphyry found such remarkable prophecies in Daniel, that while he admitted that history had accurately verified them, even in the slightest particular, he resorted to the trick of suggesting that so exact a record could be written only after the events; and Voltaire used the same trick to evade the proof from New Testament prophecy. In this case, God has not left even this needle’s eye for such camels to squeeze through. For there is a gap of four hundred years between Malachi and Matthew. God permitted the spirit of prophecy so early to die out, and the Old Testament canon to close centuries before our Lord was born. There was a design in it. He meant that there should be no chance of collusion between the Old Testament prophets and the New Testament evangelists. There must be a long period of absolute silence between the utterance of prophecy and its fulfillment, that there might be no doubt as to the inspiration of the prophecy and the divine character of the Son of Mary. Bolingbroke resorted to a more cunning, but not less dishonest evasion. He admitted that the death of Christ was distinctly foretold in Isaiah 53; so distinctly and with so minute detail that it forced him to believe that Jesus, by a series of pre-concerted measures actually brought on his own crucifixion merely to give disciples who came after Him the triumph of appeal to the old prophecies. Modern criticism tries another way of breaking the force of this evidence, viz. by taking each individual prediction and saying of it, this is simply a chance coincidence, and worthless in itself as an evidence. As though one were buying a huge hawser, to hold a ship at her moorings, and should untwist it, take up strand by strand and break it with his fingers and then say to him who would sell the cable, "it is worthless: there is not a strand in it that would hold a ship a moment." Just so, but the strength of a cable is the strength of its strands braided together; and the strength of prophetic evidence is the united testimony of all these predictions. Any one might be insufficient: all in one, irresistible!* *see Gibson’s "Foundations." Before we leave this astounding argument from prophecy, let us take one more rapid glance of review over the whole field of the evidence. At first, one germinal prediction, that branches out into minutest ramifications till the tiniest twig is reached, each minute particular increasing, in geometric ratio, the impossibility of a chance fulfillment. Jesus of Bethlehem is born and as every particular of his history corresponds with every particular of the prophecy, every branch and twig of the prophetic plant of renown grows radiant till the plant becomes a Burning Bush, and like Moses we lose our shoes and veil our eyes, for the place is holy ground. "In the volume of the Book it is written of me." Yes, there is only one Book, and only one person - the Book manifestly written for the person; the person manifestly before the Book, to inspire it; after it, to crown and complete it. There are, as Luke said to Theophilus, "many infallible proofs." Among all external, historical proofs, prophecy is the unanswerable argument. Among all internal and experimental proofs, the one all-sufficient is the person of Christ. Abraham saw His day afar off, and was glad; Moses wrote of Him, David sang of Him, and all this is so plain that, as our Lord said, "if they believe not Moses and the prophets, neither will they be persuaded though one rose from the dead." Even history was prophetic. "Each victory, each deliverance, prefigured Messiah’s work; each saint, each hero, foreshadowed some separate ray of His personal glory; each disaster gave strength to the mighty cry for His intervention. He was the true soul of the history, as well as of the poetry and prophecy, of Israel."* *Liddon, 93. Sir Joshua Reynolds closed his splendid lectures on art by saying: "And now, gentlemen, I have but one name to present to you: it is the incomparable Michaelangelo." And so all the prophets and poets, priests and historians, of the old covenant, seem to stand in reverent homage, pointing to the manger, the cross, the rent tomb, and the opening heaven, and uttering one incomparable name. God has set His "golden milestone" in the forum of the world, and all roads of prophecy and history terminate there. There are those who call themselves Christians who, instead of feeding on the pure milk or strong meat of the Word, are devouring the chaff or imbibing the poison of an unsatisfying, godless science or skeptical philosophy, or who pay a modern antichrist to retail the blasphemies and sneers of Voltaire and his age, in their ears; and yet they wonder at their own doubts. Nothing seems certain. They question whether the Bible be not, after all, the work of man, and whether Jesus be not at best only a myth or a mystery; whether death be not a leap in the dark, and heaven a dream of excited fancy. Poor, deluded souls! As though a disciple could grow strong and walk erect in the conscious confidence of an unshakable faith, who breathes only the stifling atmosphere of a prayerless life, and feeds on husks fit only for swine, while God’s manna, every morning fresh, may be gathered in the fields of the Word. The sovereign cure for all doubting disciples is to immerse themselves in the Word of God, as a vessel is dipped in the sea till it is filled and overflows. Nothing but God’s own truth can displace the uncertainty of skepticism. How sublime is the attitude of our Lord himself! Standing forevermore with his hand on the Jewish canon, He calmly looks both opponents and disciples in the face and says: "Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me."* * Liddon, 96. ======================================================================== CHAPTER 69: 03.10. CHAPTER THE PERSON OF CHRIST ======================================================================== CHAPTER X. THE PERSON OF CHRIST. "Truly, this was the SON OF GOD." Matthew 27:54. "Go a little deeper," said the wounded soldier of Napoleon’s body-guard, as the surgeon was probing to find the ball lodged in his breast; "go a little deeper, and you’ll find the emperor." In the study of Christian evidences, having considered the witness of prophecy and of miracle, the harmony of the Word of God with science, and with our moral nature, we now go a little deeper and touch the heart of the whole body of Christianity the PERSON OF CHRIST. Here is the focal center of all Christian evidence; when we reach and touch that heart, feel its divine throb, and know its divine love, our intellectual doubts vanish, and we are constrained to confess: "Truly, this is the Son of God." Nearly nineteen centuries ago, in an obscure town in Palestine, an event took place which has had more influence on the history of the world than any other since time began. A child was born - surely not so rare an occurrence as to awaken in itself any great interest: This was no son of distinguished parents, no heir to riches or royalty, no scion of a noble house, no prospective ruler of a world’s empire. He was born in a stable and cradled in a manger, because in the inn there was no room for the mother even in the crisis of the sorrow of her sex. Yet, about that natal hour, that lowly cradle and that humble child, the thought, love and life of millions have, from that day to this, been centered. The universal verdict concedes to Christ at least a grandly complete manhood. Pilate stands as the typical judge, saying, as he points to Jesus, "Behold the man!" Christ seems to represent humanity, in its broadest range and in a very special sense, as a man, and, in its ideal perfection, as the man. We have space to touch this grand theme only at a few prominent points: 1. We notice about Jesus no narrow limits of individuality. James Watt suggests the inventor; Benjamin West, the painter; Napoleon, the warrior; Columbus, the discoverer; Pitt, the statesman. Men of mark stand out from the mass with sharp, individual traits, as, in the apostolic company, we think of Peter’s impetuosity, Paul’s energy, John’s love; and these traits both distinguish and separate certain men from others. But Christ’s peculiarities did not isolate him from other men. Nothing stands out so prominently as to draw some to him from a sense of sympathy and similarity, and drive others from him by a feeling of natural antagonism. He is not so allied to any peculiar temperament as to impress others with a lack of power to understand their individual cast of character. Yet there is no lack of positiveness in this perfect man, like a coat fitting everybody, yet fitting nobody; no such elasticity of character as stretches or contracts to suit every new demand; but such a common fitness as tells of something in common with every man; a beautiful fulfillment of the scriptural figure that "as in water face answereth to face, so the heart of man to man." Any man, whatever his tastes or temperament, his type of mind or heart or disposition, finds in Jesus something answering to his need a sympathizing brother! 2. Nor was our Lord this perfect man limited to a narrow nationality. How marked is the profile of national character! Demosthenes is always the Greek, Cicero the Roman, Hannibal the Carthaginian; the Jew is always and everywhere the Jew; he scarcely associates, never assimilates or amalgamates, with any other people. Try to weave him into history; he is the iron forever unmixed with the clay; the scarlet thread is seen all through the fabric never lost sight of amid the other colors of the woof. And yet Jesus was a Jew, and yet less a Jew than a man. Paul could say, "I am a Jew;" but Jesus said with profoundest truth, "I am the Son of Man" not so much Hebrew as human, filling out the grand motto of Terence, "Homo sum et humani a me, nil alienum puto!" 3. Christ represents the generic man, and you will remember that the term "man" probably includes the woman as well as the man. "God made man in His own image. In the image of God created He him; male and female created He them." The ideal man combines and includes the womanly graces with the manly virtues; that which is gentle and tender with that which is strong and firm. The king of birds has not only the stern eye, the firm beak, the strong talons, but the soft, downy breast as well; and the king of men will be a woman also, in the qualities of heart which make her the radiant center of the home. Christ had the kingly majesty and the queenly grace; none could be manlier than He; yet, without being effeminate, He was feminine; without being womanish, He was womanly, also; and it is no marvel if woman showed toward Him all the reposeful trust she loves to exercise toward one on whose strength she may lean, and yet have all the intimate, sympathetic devotion which she exhibits toward her own sex; and no marvel that "She, when the apostles fled, could danger brave, Last at His cross, and earliest at His grave." We are at a loss to say which predominated in Jesus, the manly or the womanly virtues. He who flamed with righteous indignation at the desecration of His "Father’s house," till every cord in His scourge burned like lightning and snapped like thunder, could graciously and gratefully accept the kisses and caresses of a sorrowing sinner, bestowed on His feet; and He whose grand words of warning and wisdom have for two thousand years moved the world as great winds heave ocean waves, could melt the heart of a woman by one word, "Mary," so that her tone of impatience gave place instantly to a rapturous, adoring exclamation, "Rabboni" "My dear Master!" Romanism makes a mistake in the Coronation of the Virgin, Queen of Heaven, as though the human heart needed another object of worship in whom the womanly graces should crystallize. Jesus has in Himself all that beautifies womanly character. 4. Jesus Christ was certainly most remarkable in the perfect balance of opposite, or, rather, apposite qualities. We observe that few human characters combine the sterner virtues with the softer graces. You find gentleness, generosity, mildness and meekness in one class of men, and firmness, frugality, positiveness and energy in another; but how seldom do they meet and mingle in one character. Disraeli speaks, and you marvel at the polish and politeness of his dissection of his adversary’s argument; but you detect, beneath all that suavity, the ferocity of a tiger; or you think of the anaconda, that licks his prey all over with his slimy tongue, preparatory to swallowing it! Can you, even in the most scorching rebukes and denunciations of hypocrisy, and of robbery of the poor, even find one trace of a savage, hateful, vindictive spirit in the perfect man? Have you never remarked that the highest human purity is generally like a soaring alpine peak, cold and chilling? It suggests whiteness as of virgin snows, and transparency as of ice-crystals, undefiled by earthly elements; but it suggests distance. Purity maybe attracted by purity, but impurity, even when coupled with penitence, is repelled; it cannot, dare not approach. There must have been something peculiar about the purity of the Christ. He moved among men freely; sat down to eat with publicans and sinners; yet His garments took as little stain as the light in passing through an impure atmosphere. And, though His very presence forbade the touch or whisper or breath of that which is defiled, the vilest outcasts of society were drawn to Him by resistless attraction, lavished tears of sorrow and kisses of love upon His feet, and broke flasks of precious ointment on His person! What a mystery! A purity beside which even the snow is no longer clean, mingled with a compassion and sympathy to which the vilest sinners run for refuge as to the downy breast of some majestic bird! There was a divine quality in that purity that reminds one of the light, so pure, so incorruptible, yet falling on the sterile sand and slimy pool to call forth fair and fragrant blooms; or of the dew falling from above to rest alike on the most wholesome and the most noxious growths, and leave everywhere its impartial benediction. 5. It is a grand fact that even the long test of nineteen centuries, and the close, severe, searching and microscopic criticism of these days, cannot find any flaw, not to say vice, in the Christ. How difficult it is for the generation in which a man lives to form a fair judgment of the man! Sometimes prejudice heaps faggots about him, and his true features are hidden by the smoke of martyr fires; or, again, popular admiration or adoration burns incense before him, and his real self is obscured by clouds of excessive praise; and so we have to wait until the martyr-fires or the altar-fires go out, to see the real man; and what is the result? We often see the hero fade into a Nero, or the wretch rise into the saint. Wendell Phillips says, "If you penetrate the halo of military glory which surrounds the Duke of Marlborough, you will find the most purchasable and infamous scoundrel of the age." Nearly two millenniums have passed since Jesus was moving among men. Whatever praise or blame, friends or foes attached to Him in those days, we are able at this remote time to form a fair judgment of His character and career. And the question rings out, "What think ye of Christ?" Has any man ever dealt a successful blow at the blessed one, whom the reviling tongue calls the "Christian’s idol?" Point out one vice, one real blemish, in that character or life! Examine as with microscopic eye, but the more minute the examination the greater the disclosure of beauty. 6. What magnanimity there was in this perfect man! Even King James could send a petty gift of five shillings to rare Ben Johnson humiliating the foremost poet of the day because his poverty forced him to live in an alley, and provoking the retort, "Go tell the king his soul lives in an alley!" But in Jesus you see no trace of narrowness even of Jewish exclusiveness and prejudice; no small or mean sentiment; no selfish feeling; a broad catholicity without laxity; a generous impartiality without indifference to truth and right. A great, grand soul as ever tabernacled in a human body! And yet nothing in His surroundings to educate Him into magnanimity; for the whole tendency of His age was toward narrowness and bigotry! This greatness of Christ’s soul, this singular unselfishness and purity of His love, arrests the attention even of the most casual observer. The best and noblest men often betray, in the crises of life, a lingering self-love, and sometimes an idolatry of self-interest. Burke, a keen observer of human nature, has said that if you do a man a favor, and put him under lasting obligation to you, you sow in him the seeds of dislike. It humbles him to think that he owes promotion to anything but his own merits, and his pride is rebuked whenever he meets you; and so he becomes, unconsciously perhaps, alienated from you. Rochefoucauld has remarked that there is something in human nature which permits us to get a certain sort of satisfaction even from the misfortunes of our friends - a remark which is unhappily illustrated when those who have been eminently successful experience the disaster of failure. Such frank confessions show the opinion which sagacious students of humanity form of the common selfishness of the heart, to all of which Christ presents an exception, so unique, so conspicuous, so original, that our philosophy is at a loss to explain it. Satan said of Job, "All that a man hath will he give for his life" boldly judging that to preserve his life, even a good man will make every other sacrifice; but how cheerfully did Jesus accept even a cruel and shameful death for the sake of His enemies! Well might the world stand amazed before His cross when the dying sufferer prays, "Father, forgive them, for they know not what they do!" and be dumb at sight of self-sacrifice, which was for the sake of service. And right here is, perhaps, the enigma of Christ’s character. Whence came the inspiration of such self-sacrifice? All miracles of power are eclipsed by the miracle of His passion. In the agony and bloody sweat at Gethsemane, and the anguish and awfulness of the shameful death at Golgotha, there is something more overwhelming than in any of His mightiest works; and it was when He was "lifted up" that He "drew all men unto Him." Not what He did, but what He was in Himself, presents the most astounding miracle! An oriental fable represents a crowd of idlers, thronging the market-place of a Syrian city, and looking contemptuously upon a dead dog, with a halter around his neck, by which he had been dragged through the dirt. A viler, more abject, more unclean, more repulsive thing does not meet the eye of man, and those who stood by looked on with abhorrence. "”Faugh," said one, holding his nose, "it pollutes the air!" "How long," said another, "shall this foul beast offend the sight?" "Look at his torn hide," said another; "one could not even cut sandal-straps out of it." And a fourth spoke of his ears, draggled and bloody: and a fifth declared "he had no doubt been hanged for thieving." But there stood, among the throng, one, a stranger, who had, as they flung their jeers at the dead dog, drawn near; there was a strange light about his face, and in his whole mien a strange dignity and grace. Looking down compassionately upon the dead animal, he said: "Pearls are not equal to the whiteness of his teeth." Then the people turned to him with amazement, and said among themselves: "Who is this? This must be Jesus of Nazareth; for only He could find something to pity and approve even in a dead dog!" And in shame they bowed their heads before him, and went each on his way. How easy, how human, to say satirical things; to see only the repulsive side of character; to taunt the heedless and trample on the fallen! How strangely humane was He; how benign and merciful; how marvelously penetrating, seeking the beautiful amid the ugly, and finding what is attractive amid what is repulsive; detecting the germ of the saint in the chief of sinners, the outcast woman and the hated publican! Like the benignity of Nature, that uses her elemental forces to bring beauty out of deformity until the clay crystallizes into the blue sapphire, the barren sands into the burning opal, the defiling soot into the radiant diamond, the foul water into snow-flakes and ice-crystals that rival the most exquisite gems for beauty of form and richness of luster; so He, with a divine condescension that makes even the lowliest great, beams upon poor, defiled, corrupt human nature, until a beauty develops that furnishes gems for the very crown of heaven’s King - gems lustrous as stars! 7. The Christ of the Bible stands alone in His sublime law of self-renunciation. At the very gate of the new life we are met by this motto: "Deny Thyself! There is a beautiful fable of Poussa, the Chinese potter - that he was required to produce a work for the emperor. He summoned to his aid all his genius and taste and skill; executed one after another task in porcelain, each a masterpiece, yet none worthy to be presented to his sovereign. His last work was in the oven, for the finishing process; but, in despair of ever being able to produce anything of sufficient merit to adorn the imperial table, he threw himself into the furnace, and lo! there came out the most beautiful and perfect porcelain ever known - before it, after it, nothing to be compared with it. The Chinese sages wrote wiser than they knew. For the first and only time, this blessed Book has framed into a law the heroic principle of self-sacrifice, teaching us that no work is so precious in His eyes as that which is made complete and beautiful by the offering of self - illustrating this law by a life, such as no uninspired mind ever drew even in outline. This precious Book tells us of one who resigned the throne and crown of heaven, exchanged the radiant robe of the universal King for the garment of a servant, descended to earth, condescended to human want and woe and wickedness, lay in a lowly cradle in a cattle-stall at Bethlehem, and hung upon a cross of shame on Calvary, that even those who crucified Him might be forgiven. Can you span the chasm between the throne of a universe and that cross? a crown of stars and a crown of thorns? the worship of the host of heaven and the mockery of an insulting mob? When you can bridge that gulf, you may know something of the divine grandeur of such self-sacrifice. Whence such a conception of heroism? There is nothing like it in history, not even in fable; poets and philosophers have not approached it; the highest unselfishness is selfish beside it. Could it be the invention of impostors, or the wild dream of deluded fanatics? Is there any supposition that meets the case save this that it was first a divine fact, expressing and exemplifying the divine idea? 8. When we endeavor to picture Him to our selves, no beauty of face, form, figure, can do justice to His perfection. Put the "brow of Jupiter on the form of Apollo," and you have not approached the beauty with which imagination invests His person. Give Him "Luther’s electrical smile, opening the window in a great soul," and you have nothing yet to express the divine charm of His winning grace, which, notwithstanding His majesty, drew little children to His arms. Give Him the wisdom of Solomon and the profoundness of Aristotle, and the originality of Bacon; and all this cannot explain the words of Him who, by the confession of enemies, spake as never man spake, and who, in dealing with truths the most sublime, never forgot to be simple, even in the forms of His illustrations! Here is the ideal of manhood, in mind as well as body. What thoughts, inspiring what words and works! What sublime conceptions, convincing argument, wise counsel, powerful persuasion, perfect illustration, grand discrimination! What a heart so pure, so noble! Was ever love so charming in its fervor, its sincerity, constancy, generosity, unselfishness? - nothing but a look of gentle reproach for the disciple who denied Him, and no word of bitterness even for the apostle who, with a kiss, betrayed Him. He left all ideals behind, in His reality. We think no more of the Roman notion of heroic virtue, the Greek notion of culture, the Italian idea of beauty; in presence of Jesus, all these fade, as stars grow pale at morning. "How, then," says Dr. Porter, "can it be explained that forth from that generation came the loftiest and the loveliest, the simplest, yet the most complete ideal of a master, friend, example, Savior of human kind, that the world has ever conceived; an ideal that, since it was furnished to man in the record, has never been altered except for the worse; a picture that no genius can retouch except to mar; a gem that no polisher can try to cut, except to break it; able to guide the oldest and to soothe the youngest of mankind; to add luster to our brightest joys, and to dispel our darkest fears? Whether realized in fact or regarded only as an ideal, the conception of Jesus is the greatest miracle of the ages!" This humble Nazarene taught the race a new law of progress, viz: Self-oblivion. And since that cross was set upon Calvary, every grand step of advance for the race has been "from scaffold to scaffold, and from stake to stake." He led the way in helping men to live, by himself dying, and the ideas he embodied have been ever since "fighting their way against the original selfishness of human nature." 9. It is evident He was more than man. There is that in the PERSON OF CHRIST which has won almost involuntary homage from even skeptical minds. Daniel Webster, who was the Doric pillar of New England, as Edward Everett was its Corinthian column, drew up, just before his death, the following Declaration of Faith. As his was confessedly one of the few massive masterminds of history, it has double significance: "Lord, I believe; help thou mine unbelief." "The philosophical argument, especially that drawn from the vastness of the universe in comparison with the insignificance of this globe, has sometimes shaken my reason for the faith that is in me; but my heart has always assured me and reassured me that the gospel of Jesus Christ must be a divine reality. The Sermon on the Mount cannot be a mere human production. This belief enters into the very depths of my conscience; the whole history of man proves it." We set, side by side with this, the testimony of one other man, by common verdict one of the most remarkable of the race - the first Napoleon. While in banishment at St. Helena, conversing with General Bertrand who contended that Jesus was simply a man of great genius and power to command and control, the exiled emperor said: "I know men, and I tell you that Jesus Christ is not a man! Superficial minds see a resemblance between Christ and the founders of empires and the gods of other religions. That resemblance does not exist. There is between Christianity and whatever other religions the distance of infinity! We can say to the authors of every other religion, You are neither gods nor the agents of the Deity. You are but the missionaries of falsehood, molded from the same clay with the rest of mortals. You are made with all the passions and vices inseparable from them. Your temples and your priests proclaim your origin! Paganism was never accepted as truth by the wise men of Greece, neither by Socrates, Pythagoras, Plato, Anaxagoras or Pericles. Paganism is the work of man. One can here read but our imbecility. What do these gods, so boastful, know more than other mortals - these legislators, these priests? Absolutely nothing!" When we study the marvelous history of those thirty-three years, we stand in presence of the most significant period of all history, folding in its bosom the most precious facts ever cherished in the heart of man. The existence of Jesus Christ is the pivot upon which turn the history and destiny of the world. This one man, born in poverty and bred in obscurity; without rank, wealth, culture, or fame; who could call no spot home, and no great man his friend; who was hated by the influential men of church and state, and died as a criminal, by their united verdict; even whose tomb was the loan of charity, to save his body from being flung over the walls to the accursed fires of Topheth - this one man somehow sways the world! We date our very letters and papers, not "Anno Mundi" - the year of the world - but "Anno Domini" - the year of our Lord; and even he who, from his dark chamber of doubt and disbelief, sends out his assaults upon Jesus of Nazareth, still dates his pen’s production "Anno Domini" unwillingly bowing to Christ’s Lordship, even of the world’s calendar! Even creation is forgotten, as the epoch from which all is to be reckoned, since that babe was born in Bethlehem of Judea as though all history had a new birth then. Kings are anointed in His name; the grandest cathedrals unfold their white blossoms of stone to bear perpetual witness to His glory and beauty. Millions of believers offer Him the myrrh of their penitence for sin, the frankincense of their prayers and praise, the gold of their costliest offerings of gratitude and service; and even the profane swearer rounds his oath with the precious name of Jesus, while no other name is spoken with such reverence by the pure and good! What shall I do then with Jesus? However, I may account for His existence or explain His character and career; whatever I may think of His being born of a virgin and begotten of the Holy Ghost - whatever I think of His words and works, as divine or human, He is Himself the miracle of history! Science and philosophy vainly try to account for Him or interpret Him. He stands absolutely alone in history; in teaching, in example, in character, an exception, a marvel, and He is Himself the evidence of Christianity. As Bishop Clark says, "He authenticates himself." "The most natural solution of His life is the supernatural. The truths which He uttered were not truths which He had learned. He was the truth!" It is therefore no marvel that the Word of God is full of this wonderful personage. In the British navy-yards, where all the cordage, from the huge hawser down to finest strands, has braided into it a peculiar scarlet thread, you cannot cut an inch off without finding it marked. So everywhere, woven into and through the word you may find the scarlet thread and beginning anywhere, preach the blessed Christ. One of the most sublime facts in connection with this wondrous PERSON OF CHRIST is the strange hold He has upon millions of believers at this remote age. After eighteen centuries have passed, a large proportion of the human race, the most intelligent and the most lovely, can say of Christ, with Paul, "Whom having not seen we love." Everything connected with His personal life on earth has perished. We can only guess at the spot where he was born, the place where he lived, the site of the cross and the tomb; and yet, millions are living for Him, and would die for Him. They believe that this unseen presence inspires their faith, hope, love, life; that with this unseen Savior they hold daily communion; they go through the valley of tears, leaning on His arm; and they fear not the shadow of death, cheered by His smile. This fact is absolutely without a parallel, and it impressed the great Napoleon more deeply than anything else about this mysterious person. He looked back through the centuries and saw the blood of Christian martyrs flowing in torrents, while they kissed the hand that, in slaying them, opened the door to Him. "You speak," said he, "of Caesar, Alexander; of their conquests; of the enthusiasm they enkindled in the hearts of their soldiers; but can you conceive of a dead man, making conquests with an army faithful and entirely devoted to His memory? My army has forgotten me while living. Alexander, Caesar, Charlemagne and myself, have founded empires. But on what did we rest the creations of our genius? Upon force! Jesus Christ alone founded His empire upon love: and at this hour millions of men would die for Him. I have so inspired multitudes that they would die for me but, - after all, my presence was necessary - the lightning of my eye, my voice, a word from me - then the sacred fire was kindled in their hearts. Now, that I am at St. Helena, alone, chained upon this rock, who fights and wins empires for me? What an abyss between my deep misery and the eternal reign of Christ, who is proclaimed, loved, adored, and whose reign is extending over all the earth!" And so it is. A public life of three and a half years, ending with a death of shame at thirty-three; yet - today swaying a world’s history and destiny! Simple as was His speech, even yet His words move and mould the world! Theremin insists that "eloquence is virtue" - or, as Emerson puts it, "there is no true eloquence unless there’s a man behind the speech," or as Carlyle adds, "he’s God’s anointed King, whose simple word can melt a million wills into his!" All the conditions of the most powerful and persuasive utterance meet in Him! Behind the speech, lay the perfect man - the divine soul; and with an indifference to the lapse of time which reminds us of the indifference of the telegraph to the stretch of space - at this remote day, his simple word melts millions of wills into His. He says follow me! and on through flood and flame, over land or sea, move the true hosts of God’s elect, in obedience to His word. We have referred to Christ’s birth as attracting the gaze of the world. But if such interest gathers about His cradle, what shall be said of the interest that gathers about His cross? It was a cursed tree indeed, yet the tree of knowledge of good and of evil, which is associated with the first sin and the original curse, has on Calvary been transformed into the tree of life, whose very leaves are for the healing of the nations and whose fruit is abundant and perpetual! That cross of shame is the most precious object that the eye of faith rests upon. It is the focal point of history - toward that, all lines converge from the creation, and from it all lines diverge and radiate until the end of the world. Again we ask what then shall we do with Jesus who is called Christ? We calmly and reverently say, there is no middle ground. Here is a gigantic fraud, in comparison with which, all the dishonesties, perjuries, and villainies of men sink into insignificance - as mole-hills are forgotten under the shadow of colossal mountains; or else here is the one gigantic fact of history, the one grand personage of all the ages and eternities, the God-man - creator, ruler, judge of all mankind, the Anointed Messiah, and only Redeemer. No middle ground! and yet you dare not call Him an incarnation of fraud - reason and conscience alike forbid; and only when men have ripened or rotted into the most daring and desperate blasphemy, apostates both from God and a right mind and a pure heart, have they dared to hint that Jesus Christ was a deceiver! And when a man does venture such self-evident blasphemy, his own companions in skepticism shrink back from him as himself as great a fraud as he makes the Nazarene to be. And yet there is no middle ground - you must curse him as a wretch or you must crown him as the King. If you claim to hold neutral ground and cast no vote, remember He has said, "he that is not with me is against me." If He be a gigantic deceiver, you cannot be guiltless, unless you do all you can to meet gigantic imposture with gigantic resistance; you are bound therefore to be a pronounced foe. If He is the King - your only Savior, your final judge - your guilt is awful and your exposure terrible, if you simply withhold yourself from His service, or above all lend aid or comfort to His foes! You are, by obligations of the highest sort, bound to be a pronounced friend, and to do your best and utmost to lead others to see and confess His beauty. And so, the voice of truth and duty calls on you, in tones of thunder, to choose this day, what you will do with Jesus! You cannot, dare not be indifferent to the issue. He is or He is not the way, the truth, the life. If He be, then better you had not been born, than to wander from this way, deny this truth, forfeit this life. ======================================================================== CHAPTER 70: 03.11. CHAPTER XI.THE MYSTERY OF THE GOD-MAN ======================================================================== CHAPTER XI. THE MYSTERY OF THE GOD-MAN. "He took not on Him the nature of angels; but He took on Him the seed of Abraham." Hebrews 2:16. The mystery of the God-Man! Such a mystery implies both glory and obscurity; and a careless, irreverent handling of such a theme only lessens the glory and deepens the obscurity. No human philosophy can clear away the cloud which has ever hung about Christ. Concede the truth of the Bible portrait, the accuracy of the scriptural representation, that Jesus Christ was "God manifest in the flesh;" that He, for the first and only time in history, exhibited in Himself the union of the human and the divine natures in one person; that He was a proper Son of God and proper Son of Man, and you have necessary mystery. We are so constituted that we can understand nothing which is not in accord with our experience. Everything that is new to us is comprehended only by the aid of that which is old; we find in it a combination or arrangement which is novel, yet the principal elements, which are combined and arranged, are more or less familiar. What we call "invention" or "discovery" does not proceed by huge strides or leaps, but step by step. Some new feature is added to that which is already familiar. An old machine is put to new uses or takes a new form; a common agent is linked to new and perhaps strange appliances, as when steam or hot air is employed as a motive-power; two or more long-known appliances are united, to accomplish what neither could alone; but, in a peculiar sense, "there is nothing new under the sun." Even such a startling marvel as Edison’s phonograph is simply the application of certain facts and principles, well understood in the scientific world, viz: that sound, like light and heat and color, is a mode of motion; that the differences in sound are due to the varying rapidity of vibrations of air; that these vibrations may be made to impress and record themselves upon a sensitive surface, like tin-foil; and that, under proper conditions, the impressions so recorded may again reflect or reproduce vibrations similar to the first, as the stereotype casts made from type may be used to mould new type. "New inventions" are simply improvements upon the forms, methods, modes of appliance, or combinations and conditions of elements and principles already known. We rise to the height of each new discovery upon the step furnished by that which preceded; and so we are prepared to understand what is new and strange. If today some entirely new principle should be revealed, which should contradict all previous notions and revolutionize our whole theory of mechanics effecting combinations before believed to be impossible, and by means and modes hitherto unknown it could be to all of us only a mystery. Men skilled in mechanics and in science and philosophy would simply confess, "We do not comprehend this;" and it would only be when familiarity with the fact of its reality had destroyed its novelty, that we should be able to think of it without surprise and wonder. Admitting that Jesus was indeed the God-man, the hope is vain of either escaping or explaining the mystery which invests Him; for he presents the phenomenon of history, original, unique, solitary; no being like Him, before or after. Here is a combination heretofore supposed to be contradictory and impossible! God is infinite; space cannot contain Him, nor time limit Him. Man is finite, fenced in by definite bounds. How can the unlimited and limited combine and unite? All our previous notions of things are contradicted in the God-man. God is omnipotent; yet here is God, submitting to the laws and limits of a human body, which can occupy but one place at any one time, and must, by the law of locomotion, take time for a transfer from place to place. God is omniscient; yet here is a being claiming equality with Jehovah, yet affirming that there are some things which as a man, and even as the Messiah, He knows not. God is omnipotent; yet the God-man says He "can do nothing of himself," and that it is God dwelling in Him that "doeth the works.” How can we understand or explain this sublime and stupendous mystery? We cannot. Allow the fact to be true; concede and confess the reality; the gospel itself attempts no solution of the enigma, because we can interpret that which is new only with the aid of that which is old; and here no aid can be gotten from that which is old. Christ is wholly new - a man with human infirmities, without human sin or sinfulness; poor, yet having at His disposal universal riches; weak and weary, yet having the exhaustless energy of God; unable to resist the violence and insults of His foes, yet able to summon legions of angels at a word or wish; suffering, yet incapable of anything but perfect bliss; dying, yet Himself having neither beginning of days nor end of years. Can you or I understand a being who in Himself presents such a combination? What is there in our experience or observation to help us in the interpretation of a mystery so profound as that of the God-man? Nothing absolutely nothing? Should we start with the faintest hope of removing or penetrating the cloud surrounding Him, we should only be proclaiming our own folly, and not only so, but degrading this sublime personage to the low level of our common humanity; for the expectation of fully understanding and comprehending Him implies another expectation - that we shall find in Him nothing essentially above the plane of purely human character and career. To admit that He may be more than man is to admit that we may find in Him what we cannot explain. But mark, that the very mystery which invests Christ, and of which we cannot divest Him, is an argument for His reality as the God-man; for, as we could not understand such a being, neither could we, of ourselves, imagine or invent a God-man. This important thought needs to be expanded and emphasized. We have seen that we can understand only what accords with our experience. So does our experience assist us in all creations even of imagination and fancy. What we call original conceptions are only original forms or combinations of older ideas. A painter may use a brush to represent a scene, the like of which never existed; but he is putting together things which he has seen. Even a crazy artist, who might paint trees with feathers for foliage, and mountains with ice-fields at their base and tropical gardens at their summits, or men with eyes in their feet, and hands growing out of their heads, would only be putting together, in grotesque shapes and strange union, things which he had seen. And so man never conceives anything absolutely new; without his experience to aid him, he could invent nothing new, or if he did, it could be only absurdity and contradiction. Among the fabled creatures of mythology were the centaur, faun, mermaid. The centaur was a monster, half man and half horse, said to have inhabited a part of Thessaly. But such creation involves an absurdity; for the arms of the man correspond to the forelegs of the horse, and a compound like this involves a double set of bones and muscles and organs, such as pertain to the upper part of the trunk. The faun had the legs, feet and ears of the goat, with the rest of the body human. But here again is absurdity; for a goat is a grass-eating animal, and man is not; and there are constitutional differences that defy combination. The mermaid was half woman, uniting to the human head and body the tail of the fish. But the fish is anatomically a different creature, with totally different habits; the fish breathes in the water, where man drowns. And so all these inventions of fable are absurdities. When man tries to form a new creation, even of fancy, by combining things which do not exist together, he blunders into grotesque absurdities. Now, whence came the idea of the God-man? There was nothing in man’s experience to suggest it, and yet, with all its mystery, there is no absurdity. The person and character and career of Jesus are exactly what might be expected if God actually became man; and yet there was no experience to help even in the forming of such a new and harmonious conception. Men had often imagined the "gods as coming down, in the likeness of men;" the pagan religions are full of such incarnations; but they are not at all like the mystery of the God-man, for they represent God as taking on Him a human form only; they are manifestations of God. Here is the only true incarnation of God in a human body, with a human soul; and yet there are no absurdities. It is not two beings somehow united, nor two persons with two minds, two wills, two conflicting existences, wedded in impossible bonds; but one being, harmonious, symmetrical, consistent not God in man, or God and man, but the God-man. We ask again, whence came such an idea and ideal? Deny the reality, and your denial compels you to account for the conception! The attempt to escape one mystery involves you in one even greater. Here is a labyrinth; you are lost in a maze of perplexing paths; you may flee from the perplexity of the God-man to the denial of His reality, but neither path leads you out of the labyrinth. And there is but one path that does. Here is the clue: admit that Christ was an absolutely new being, the union of the divine and the human in one person, and that the evangelists simply give an honest portrait of this marvelous personage, without attempting to explain the profound mystery which hangs about Him, and you have a plain, straight road out of the labyrinth! Here, as the innocent Irish maid said, is "the entrance to get out at." And the only possible or rational solution of the enigma is faith in the witness of the Word to Christ, and in the witness of Christ to himself; for if the reality did not exist, the conception is more marvelous, mysterious, miraculous, than the person of the God-man himself! While confessing the mystery of the God-man, and having no design or desire to attempt the absurd task of clearing up the mystery, into the depths of which "angels desire to look," there are many things about the person of Christ and the whole subject which may be seen in much clearer light than they commonly are. There is a wide difference between mystery and mist; and, while standing in awe before an impenetrable mystery, we may penetrate the mist. In other words, false or partial conceptions, or half- truths, make the mystery needlessly greater, and involve us in useless doubt, and tempt us to dangerous denial and disbelief of truth and fact. Let us then seek to pierce, or rise above, the mist of vague, partial, mistaken notions, with which we often surround the God-man, and get clearer views at least of the mystery itself. And, if we still find, that He soars, like a mountain, far above our sight or thought, into altitudes so sublime, that even on wings of imagination we cannot follow him; perhaps we may still get near enough to see the mountain, without needless mist or haze, or even the dimness of distance between. There is an old fable of the Knights and the Shield. Some proud old baron had exalted a shield by the roadside, as the pious monks of Germany set the crucifix in shrines along the routes of travel, that the devout passer-by may tarry to pray before the sacred symbol of his faith. One day two brave knights of yore met at a castle, nearby where the famous ancestral shield stood. And one said to the other, "Have you seen the baron’s shield?" "I have." "And how do you read the inscription?" And he gave the words, as he had been able to read the half-worn motto. But the other insisted that he was wholly wrong: he had himself read it carefully and it was entirely different. And then they grew angry and would have fought, but a stranger passing by, and hearing their contention, counseled them to go together and examine the shield once more. And lo, they found that the shield had two sides and each side its own motto. They had approached it from different directions, and each read the side that faced him. Each was right, because he told the truth; each was wrong, because he told but the half-truth which was all he knew. In all that follows, let us bear in mind that here is a being to whom there are two sides or aspects. Whether we see one side or the other will depend on the direction from which we approach, and the point of view we occupy. And if we do not wish to be misled by half-truths, we must look at both sides; and, in all our study of the God-man, keep in mind both the divine and the human elements so mysteriously mingled. Only so shall we prevent adding to mystery our own misapprehension. The Bible is confessedly the most remarkable book of the ages: and Jesus Christ is confessedly the most remarkable person of the ages. And this book and this person are so remarkably connected, that the mysterious link which unites them is not less wonderful than the book and the man themselves. On close examination and comparison of the Holy Scriptures and the Holy Child, we have found that he bears to them so close a relation that they actually contain a minute history of Jesus centuries before his birth. Here is a biographical sketch, a kind of portrait of a man, prepared, without doubt, hundreds of years previous to his advent. The very year and place of his birth, his life and death, his crucifixion and resurrection, with many of the most marked features of his character and career, even to the beast on which he made his triumphal entry into Jerusalem, and the treacherous bargain by which a disciple betrayed him, the exact sum which was the traitor’s hire, the insults that were heaped upon him at his trial, the mockeries that derided his dying agonies, and the peculiar facts of his burial: these and many other minute matters, are recorded long before one of the events either happened, or could have been foreseen by the most sagacious conjecture. Take a man of intelligence, a stranger to the Christian religion; place before him the Jewish Scriptures, calling special attention to the portrait which they furnish of one whom they call "God’s Servant" or "Anointed." Then ask him to note that the Old Testament writer lived more than three centuries before the Christian era; and that we have historic proof that these Jewish Scriptures, in their complete form, were in the hands of the Jews for three hundred years before that era began. Then place before him a copy of the Christian Scriptures, and ask him to read the gospels, and note that they were never in existence till at least four hundred years after the last Old Testament writer laid down his pen. And, without suggesting any divine or supernatural element, either in the writings, or in the person of Christ, leave him to compare the two. With what amazement would he find all the main facts, recorded in these gospel narratives, long before anticipated in these writings? The fact of this correspondence is so familiar to us, that its force is greatly lessened. But imagine an instance in our own day. It seems but yesterday that Mr. Lincoln died by the hand of an assassin: and his history, from his lowly beginnings as the child of poverty, up to his heroic end, as the martyr of liberty, is familiar even to our children. But what if, in the works of Francis Bacon, there were found an exact and minute sketch of this coming President, three hundred years before; not one particular of which failed to correspond with the facts! and how would our amazement increase, should we find a score or more of writers in different centuries and countries, long before Bacon, supplying other and equally important material for this prophetic biography! With what august wonder would we compare the facts, so well known to us, with the forecast of them in these writings of the by-gone centuries! and with what candor would we inquire for an explanation ! II. Of this mysterious correspondence between the Jewish Scriptures and the person of Christ, those Scriptures themselves give a solution. They declare that this wonderful person is the Son of God and the Messiah, anointed of God for the salvation of men; and that, so important was his advent, that the holy men of old were inspired of God to tell, in advance, the story of his life and death! Let us again suppose this unprejudiced stranger, who has with amazement traced the history of Christ in the prophecy of the Old Testament, to meet, in those very Scriptures, this explanation. Would he not be disposed to regard this as a rational solution of the problem? It is an accepted canon of criticism, that if an hypothesis supplies a satisfactory basis for the harmonizing of facts or truths, it is not worthwhile to look further: we may accept it as the truth. Thus Kepler, after repeated trials, struck the real law that rules in the solar system; and, as that law which was at first only a supposition, has so far reconciled all known facts, and solved all apparent difficulties, we do not hesitate to call his guess, a discovery! Certainly, there is about the exact fulfillment of the prophetic portrait in the person of Christ, a problem demanding a solution; and, if the solution, afforded by the Scriptures themselves, proves a satisfactory one, why should we hesitate to accept it? Does the Person of Christ then correspond to this Bible basis of solution, viz: that he was son of God as well as son of man, and anointed for a special office, namely, to fulfill the law in a perfect life, and then atone for sin by a vicarious death? It is proper to examine this great question in a scientific spirit. We have already considered Jesus Christ simply as an historic personage, a man of singular symmetry of character, who towered above the level of ordinary men as the peaks of the Himmalayas tower toward the stars; and now we look at him as the Messiah of Scripture, and as claiming to unite in himself both the divine and human natures. How shall we explain the mystery of this complex person and character, on a Bible basis? The solution is given us by Paul, Romans 1:3-4 - "Concerning His Son Jesus Christ who was made of the seed of David according to the flesh, and declared to be the son of God with power, according to the spirit of holiness by the resurrection from the dead." Accept this solution, and the problem is solved. Not that this Incarnation of God in human nature, this mediation between the finite and the infinite, the union of God and man in one person, is without mystery; not that we can distinguish the divine from the human - define their boundaries and determine their limits; say just where one ends and the other begins; not that we claim to be able to answer the question how two natures can combine in one person, and not destroy individuality and identity. I am a mystery to myself. I see a body; a mind, or thinking power; a heart, or loving power, united in myself; each capable of individual activity, and yet all making one man. I do not dispute the fact while I cannot penetrate the mystery. Even so, "I bow before the mystery of His complex person, and do not ask to have it resolved!" For if I know that there combine in me two natures, the physical and the spiritual, and the complexity is still a perplexity, is it reasonable to reject the fact of Christ’s complex person because I have no philosophy for the fact? III. The Scriptures boldly present both sides of the God-man. The son of man appears every where there is a human mother, and a human birth - a human nature and growth in wisdom and stature - he has needs like men; feels weakness and weariness, hunger and thirst, craves human companionship and friendship, sympathy and love - is a man of sorrows, acquainted with grief, touches humanity with the tenderness of conscious brotherhood; indeed as we, following his career, behold him growing, weeping, suffering, dying, there is so much of the man in all this - such experience is so intensely human, that it veils and obscures the divine element. And yet the Bible does not hide these human infirmities, but makes them a necessity to his completeness as the God- man. Php 2:7 : "He took upon him the form of a servant," and the fashion of a man. "He emptied himself" of his divine glory, and laid his divine attributes, omnipotence, omniscience, omnipresence, under temporary voluntary limitations; it was a part of his humiliation, that he condescended to human infirmities, to accept as his lot human want and woe, so far as consistent for a sinless man; that he might be a brother to man, the representative man himself, and a "merciful and faithful high priest," able to sympathize with, and succor, the tempted, because himself having been tempted or tried. This is the Book’s explanation of the person; and of the perplexing problem of his double nature as the God-man. Yet he boldly affirmed concerning himself the essential quality with God which left him free to lay aside, even as he had assumed, the form of a servant. "I have power," said he, "to lay down my life" that, any martyr might say, choosing to die for the truth’s sake: but he added, what no created being could say, "I have power to take it again." As we turn over page after page of the sacred book, we get a glimpse now of his humanity and now of his divinity. It is like a dissolving view, now his human nature is clearly seen, and again his divine appears with equal clearness; and one melts into the other, so that we cannot say where one ceases, and the other begins, to appear. We are constrained to say, He is divine. Yet this strange personage weeps at the grave of his friend Lazarus, proving himself "of like passions" as ourselves, of active, tender, personal sympathy, uniting a perfect humanity with his divinity; not God in a human body, but God with a human soul. The divine speaks sublimely, "I am the resurrection and the life;" "Thy brother shall rise again;" "Lazarus, come forth!" The human speaks, in groans within himself; in tears of conscious bereavement; in the question, "Where have ye laid him?" And how consistent with the grandeur of the God-man is the sublime majestic reserve which he manifested. A human being, conscious that he was about, in the exercise of divine power, to restore the dead to life and to the weeping sisters of Bethany, would have approached the sepulchre with the excitement of conscious prerogative, with evident emotion and expectation - but the Lord Jesus moves as calmly and composedly as though calling the dead to life were as simple and as common as to speak the most ordinary words of a master to a servant. There is no pompous flourish - no show of needless energy. Angels might have been summoned to remove the stone - but man could do that, and so he simply said "take ye away the stone;" and then used the life-giving word to accomplish what man could not. How like a man is the human element in all this: yet how unlike a man is that other element, which links the Christ to the invisible, omnipotent, eternal! IV. That there is not only a mystery but a paradox, in this complex person, we are quite ready candidly to confess. But the contradiction is, after all, only apparent. Project your parallel lines far enough, and they converge. Our main difficulty lies in forgetting that this personage is wholly unlike any other. Of God, we have some conception to guide us in interpreting His words and works. Of man, we have a more complete knowledge, to aid us in understanding man. But here, for the first and only time in history, appears one who asserts of himself, "I am the Son of God," "I am the son of man," in whom "dwelt all the fullness of the God-head bodily;" yet who "took on him the seed of Abraham." In all your progress through the apparent contradictions of the Bible portrait of Jesus, this idea of His complex person needs to be borne in mind; for it is the key that unlocks all perplexities. You expect to see now the human element made prominent, and, again, to see the divine equally conspicuous; and it is a very notable fact that in the Gospel according to John, which most completely gives us Christ’s witness concerning himself, He twelve times calls himself "Son of Man," and just as many times "Son of God," as though himself pointing us to both sides of the shield, and by repetition impressing the necessity of avoiding the falsehood which really lies in a half-truth. No part of the problem of Christ’s witness concerning himself has caused more perplexity to Bible-readers than His contradictory declaration as to His equality with God. At one moment we hear Him say, "I and my Father are one," and that the Jews understood Him to mean the unity not of mere sympathy, but of equality, is plain; for "they took up stones to stone Him" for the blasphemy of making himself equal with God. And yet He said, "My Father is greater than I;" and to unravel this tangled skein of perplexity, men have suggested that He was only a created being, or an inferior order of divine being Divinity, but not Deity. Is it well to resort to a solution that itself presents a new problem, demanding a new solution? If Christ were a creature, then His testimony to himself is false; if an inferior order of divine being, the unity of the Godhead is lost, and we have not only polytheism, but different grades of gods! But we are perplexed to know how a being can be divine and yet not have divine attributes; yet, if omniscient, omnipotent, omnipresent, can there be degrees in omniscience, etc.? Can one God know all and do all and be everywhere, and another know and do more than He, or be anywhere where He is not? If we are going to hold such absurdities as these, let us admit that the bulls of the Irishman afford us a good type for doctrinal and theological statements. On matters which perplex the wisest, it is with becoming modesty that one ventures even a suggestion. Absolute equality may co-exist with relative inequality, and absolute inequality with relative equality; and these terms imply no real contradiction. We venture an illustration, with the caution that an illustration is not an analogy. An analogy is supposed to fit at every point; an illustration only at the precise point at which it is applied. What we seek to illustrate, is the statement that absolute equality and relative inequality are consistent, and conversely, but we are not illustrating the mode of the divine existence, etc. A firm is composed of three men, who are absolutely equal in amount of capital invested, in capacity for business, in share of profits; if you please, in culture, social standing and personal worth. Yet they agree that in all the purchase of goods no one shall act on his own responsibility, or except by instructions; or it may be agreed that one man shall keep the books or hire all clerks, in which case either of the others may properly say, "I have no authority in this matter." Or, again, a college faculty, composed of men every way on absolute equality, may consent that one shall act as president, and may put in his hands the entire control. Here is absolute equality, with relative inequality. On the other hand, a father sets up three sons in business as partners. They are of different ages, grades of culture and capacity; yet they are to share alike in privileges and profits. Here is absolute inequality, with relative equality and no inconsistency. These illustrations do not even touch the mystery of the Trinity and the double nature of the God-man; yet if we but understand our Lord as speaking at one time of that which is divine in himself, and again of that which is human - now in terms absolute, and now in terms relative - all difficulties are at least relieved, if not dissolved and dispelled! In the capacity of a man, He was inferior to God; in his character and office as Messiah, he was under subjection to Him that "sent him;" as a Son, he owed filial obedience to the Father. Now, if such terms as these express His essence. His whole nature, His complete self, then to apply to Him divine titles, offer Him divine honors, or pay Him divine worship, is certainly idolatry. But if these terms express not His substance and essence, but His office and relation, then we are justified in looking back of these inferior titles to find His essential self. And the careful search into the Scriptures will show us a glory, like that of the sun, behind the veil of His humanity. He was on one occasion instantly transfigured so that His face shone as the sun, and His raiment was white as the light, and no human eyes could look on His glory. V. But why should He, if true God, decline the homage of men, saying to the young man who addressed Him as "good Master," "Why callest thou me good? there is none good but one; that is God?" This seems the more perplexing since He allowed disciples to hold Him by the feet and worship Him, as well as to address to Him the most unmistakable words of homage. We must consider that Christ’s true God head was not understood by the common multitude, who saw in Him simply a remarkable man. To receive such homage as belongs only to God, from one who regarded Him as only a man, would be to encourage virtual idolatry. The good caliph, Haroun Alraschid, was wont at night to go in citizen’s dress, disguised, through the streets of Bagdad, in order to learn accurately what wants among his subjects needed to be relieved, and what woes redressed. And the Emperor Joseph II, of Germany, went incognito on extensive tours through Hungary, Bohemia, France, Spain, Holland his true self not being suspected. It is very plain that for these rulers, while in disguise, their true character unrecognized, to accept from a citizen-subject any homage or obedience, due only to the caliph or king, would be to encourage treason! The fact that the person in disguise was the sovereign, could not change the disloyalty of the act while the subject did not know him as such. If on such occasions, officers of state had to the disguised king breathed state secrets, they would have been arraigned for treason; although the king had the right to receive the communication, the officer had no right to communicate to one whom he did not know to be the king. If Joseph II, while hearing such a traitor speak, had said, "Why do you breathe this in my ear? none should hear this but your sovereign," we should see no inconsistency. It was part of Christ’s humiliation that while in disguise, he should not accept unintelligent homage. To those who saw his true self whose eyes pierced the veil of his humanity, he never said, " Why callest thou me good?" etc., but, with the calmness of the divine majesty, he permitted Peter to say, "Thou art the Christ, the Son of the living God;" and then declared that, upon that confession of his divine Messiahship, he would, as on a rock, build his church, against which the gates of Hell shall not prevail! We repeat that we are not concerned with the mode of the divine existence or the union of two natures in one person. The question is, were there marks of the true man and the true God, apparent in Christ? if so, is not his own solution the rational one? And, without abandoning scientific calmness and candor, we have only to lay aside all bias of prejudice to see that here is the only perfect solvent, leaving behind it no residuum of difficulty. VI. There is a subtle argument deftly used by such as Strauss and Renan, against the supernatural element in Christ Jesus, which may be easily seen to be sophistical and fallacious. It is said that, if Jesus were indeed the son of God, there would be about his whole character and life, as well as his words and works, a plain supernatural aspect; that the very naturalness of the whole story shews the work of man’s hand. It is all just as a good and great man would be likely to be and do, but not on a scale befitting the God-man. If God really came down to dwell among men why did not the very light of his eye, his form and feature, his very tread, proclaim the divine Creator, and Lord? But all this life is in tensely human. This very fact and feature of Christ’s life and its record, afford a grand argument, for the truth of the gospels. Had impostors been at work, fabricating a story of God manifest in the flesh, to impose on human credulity, we should have had no such simple, natural portrait. The infant Savior would have been represented as, from birth, a perfect prodigy of unnatural and super natural wisdom and power. Whenever the human mind has tried to construct a superhuman childhood, there have been extravagance and exaggeration; as in the myth of Hercules, who, while yet an infant in the cradle strangled two huge serpents with his tiny hands. And in those apocryphal gospels, which pretend to supply the defects of the true narratives, the years of our Saviour’s infancy and boyhood are crowded with marvels and miracles. Dumb beasts and even dumb idols bow in adoration before the child, as he is borne down to Egypt to escape the sword of Herod, and trees bend to do him homage; and, while yet a boy, less than seven years old, he amuses his play-fellows by transforming balls of clay into flying birds, bids the running stream become dry, changes his companions into goats, works all manner of miracles through the magical power of the bed on which he slept, the towels which he used, and even the water in which he was washed! now using his divine energy to excite the curiosity, and now to arouse the fears, of his playmates. When the inspired evangelists draw the portrait of the infant Savior, we have a truly human child, born indeed of a virgin, but increasing in wisdom and stature, like other children, according to the laws of human growth; at twelve years of age, in the temple, hearing the Jewish doctors and asking them questions, and surprising them by his understanding and answers. "There is nothing premature, forced or unbecoming his age, and yet a degree of wisdom and an intensity of interest in religion, which rises far above a purely human youth.”* What was it that restrained the evangelists from adding to the portrait of the God-man, features obviously fanciful and ideal. * Schaff, "Person of Christ." We have only to suppose that God’s own son did take upon him not only the form, but the nature, of man, and did live purposely as far as possible on the level of humanity, that he might shew man how to live; and nothing can be more beautifully natural, than the recorded life of Christ. We can see how there came to be that rare blending of the high and humble, the sublime and simple, the divine and human, which marks this portrait in the gospels only. Had men invented this history they would have presented us with the human aspect or with the divine, alone; or, if the union of the two were attempted, we should have "a mass of clumsy exaggerations" or absurd contradictions. Concede that the evangelists had the reality before them, and everything appears natural and consistent. Does it, therefore, follow that without the reality before them they could be thus natural and consistent? Reason may approve many things which it cannot prove; that which, when presented before us, may commend itself as perfectly reasonable and consistent, we might have been unable to devise or discover. A problem that perplexes us for years may have a solution so simple that, when known, it seems no problem at all; but that is a child’s way of judging. What no man could invent may, when God unfolds it, seem eminently simple and natural. It is therefore a fallacy to argue that, because these gospel narratives are so natural, therefore they are fabrications of man! For thousands of years mankind has been working at, but never working out, this problem trying to invent a satisfactory incarnation, to get God manifest in the flesh. The Greek, Roman and Hindoo mythologies are full of these attempts; but men even among those very pagans say these must be myths; "they are unnatural, contradictory, inconsistent." At last there is a true incarnation, and now the wise owls of modern skepticism squint and wink at the God-man and say, "All this is so simple and natural that it must be a myth." Truly, the men of this generation are hard to suit; pipe for them a joyful strain and "they will not dance;" play a mournful melody and they will not "lament." If an incarnation is unnatural, it is mythical; if natural, it is mythical. God solves the problem over which the race has been studying for four thousand years, and the solution seems so simple that the wise men deny that there was any problem, after all. Yet in skeptical essays it is a favorite argument against the Bible doctrine of vicarious sacrifice for sin, that there is nothing in it that needed the divine mind to frame it. It is simply an innocent man suffering for the guilty, and so illustrating the inviolability of law and the grandeur of voluntary self-sacrifice. Suppose this were all the deep meaning there is in the death of Christ. How happens it that all the pagan attempts to devise a way by which the guilty soul might escape, and yet divine justice be satisfied, have been confessed failures! Men have planned to save the sinner, while the plan has not saved God from complicity and compromise with sin; or they have planned a salvation from penalty without a salvation from guilt. God tells us how all desirable ends may be compassed. Justice and mercy may be harmonized, as the cherubim on the ark, though looking in opposite directions, faced each other; and the sinner is saved from the punishment of his sin, and, better still, from sin itself. It is both absurd and dishonest to say that, because the gospel scheme of salvation is so simple and satisfactory, it bears traces only of a human hand. As well say that because the sun’s ray brings us at once light, heat and life -just what earth needs, and all in one sunbeam - the sun is a human invention; that the problem is so simple in solution that it bears no marks of a divine mind. God is always simple, even amid the most complex mystery. It is man "who darkens counsel by words without knowledge;" who cumbers his words with affectation of learning and logic, and his works with pompous pretension. Only the grandest of men learn the divine art of artlessness - of perfect naturalness and simplicity. VII. At this point, the external and internal evidences of Christianity touch so closely that it becomes not only contact, but almost coincidence. In a previous chapter the proof of miracles was considered; but there is a moral argument which may be drawn from the miracles of Christ. The witness which miracles furnish must largely hinge upon their character. If they are mere displays of power, gratifying the popular greed for novelty, appealing to curiosity, serving mainly to supply stimulus for those who, like the "Athenians, spend their time in nothing else but either to tell or to hear some new thing," the whole character of the miracle-worker is degraded by his pandering to this insatiate appetite for what is new and strange. If the Son of God should today, for the first time, appear on earth in human form, with signs and wonders as the proof of the divinity that veils itself in His humanity, we should look for signs such as become so august a person. Mere displays of power, such as descend to a level with the trivial tricks of a juggler, however they might puzzle us to explain, would not impress us as worthy of the Lord of all. It was said of Hercules, god of physical force, that "whatever he did whether he stood or walked or sat or fought he conquered." That fine conception has in it an artistic finish as exquisite as the touch of a master sculptor, like Praxiteles; it suggests that a true god will always carry the air and mien of a god. With or without his crown and scepter, robed in glory or clothed in sackcloth, awake or asleep, speaking or silent, in work or war or rest, he will still be divine. And if Christ were the God-man, everything He did must have been consistent with such a character. Now, look at His miracles. When men crowded about Him, asking for a sign, pretending that they desired Him to work wonders to convince them of His divine mission, He calmly but firmly refused to degrade divine power to the low level of human curiosity. He would not harness the fiery steeds of Omnipotence, which roll the very suns through space, to the petty chariots of a race-course, to make dull eyes stare with idiotic amazement. What signs did He furnish, to satisfy the honest heart that would find the God in the man Christ Jesus? "The blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear; the dead are raised up." (Matthew 11:5) Not mere works of power, but works of love, attesting indeed divine authority, but revealing also divine sympathy; such works as a Father would be likely to use to reveal to His estranged and erring children His Fatherhood. When Jesus Christ undertook to show to men the sealed credentials of His mission as the Messiah, in what sublime characters they were written! They had about them the handwriting of God; they shone with a light and luster like that of suns and stars. But as we look closer, they seem to be written also in blood and tears. There is in these displays of divine power a divine tenderness and gentleness more impressive than the miraculous element itself; they are moral miracles, and the purest and most loving nature most feels their force. Christ might have spent the three years of His public ministry tearing up sycamore and cedar trees by the roots and hurling them into the sea, by a word; commanding mountains like Hermon to be removed from their place; causing the sun to veil his shining face, and then uncover it at his bidding; making the sea to raise itself up, and stand like a column. These would have been grand displays of the power and authority of God, but they would not have unfolded the divine love and sympathy. What did He do? He wrought such wondrous works as showed men, in all conceivable circumstances of human want and woe, a divine readiness to give help and hope. Behold the divine Christ come down from the mount, where he had spoken that imperial sermon of our holy religion; and what was His first work, proving and approving His right to teach with authority, and not as the scribes, who only referred men to a higher authority? Among the multitudes that followed Him, there came a leper and worshiped Him, saying, "Lord, if thou wilt, thou canst make me clean." "And Jesus put forth his hand and touched him, saying, I will! be thou clean! and immediately his leprosy was cleansed!" Here was divine power indeed, so grandly exercised that we are reminded of Him who, in the profound gloom of primeval darkness, said, "Let light be! and light was!" who "spake and it was done; who commanded and it stood fast." But, least of all, was this a word of power: it was a touch of Love! A leper was a loathsome wretch - a living corpse, an exile from human society, whose presence was uncleanness, and whose touch was contamination. Leprosy was regarded by a Jew as the awful incarnation of sin, its power and its penalty - a living, breathing, walking parable of death and judgment. A leper wore his leprous robes that even his dress might distinguish him: and, lest he might come into actual contact with humanity, he went everywhere crying, "unclean! unclean!" Observe the pathos of that phrase, "touched him." Christ’s word was enough, even at a distance! but that poor leper had been wont to have human beings shrink from him and bid him stand afar off. It may have been many years since he had felt the sympathetic touch of a hand, uncursed by this scourge of God! and therefore the man of sorrows "put forth his hand and touched him." He wished to show that leper that, back of the divine power that healed, was a divine Love. That touch is the key to Christ’s miracles: they told of a throbbing heart, that combined the unspeakable strength and tenderness of a father’s and mother’s devotion. On one of the battle fields of the late war, a young soldier was wounded so badly that no human skill could assure recovery. He grew rapidly worse, and in his delirium called piteously for his mother. The gentle surgeon, at the hospital, telegraphed her at once, and she arrived at midnight. He met her at the entrance of the ward, and restrained her impatient feet: "Madam, your son hangs between life and death; a moment of excitement, and there may be no hope. You must not see him now." For three long hours she waited outside the ward, near enough to see her darling boy, though dimly, and catch with the quickness of a mother’s ear, each groan of pain. At last she laid hold of the surgeon’s arm: "Doctor, I shall die if I stay here. Let me go in and sit beside him. I will not speak: only let me do what the nurse is doing, soothe his brow and smooth his pillow.” The nurse was called, and the mother took her place by the cot, once more enjoined by the surgeon to do nothing by which she might be recognized. She sat in silence - the face of the dying soldier turned to the wall. He groaned feebly. She, to quiet him, laid her hand on his hot forehead. Instantly he turned himself about, and said, "Nurse, how like my mother’s hand!" Even to that delirious lad, there was that, in a mother’s touch, which no stranger could counterfeit. And so in that touch of Christ, upon that loathsome leper, there is revealed all the Fatherhood of God! That was like the Father’s hand, it was the Father’s hand! We lay no undue stress upon the moral force of Christ’s miracles! To overlook this, is to fail to see the most important and powerful feature of the divine manifestation in Christ; and to fail to feel the weight of that grand logic which speaks to the hearts of men! In proportion as the human nature approaches the divine, it responds sympathetically to human sorrow and suffering. When God came down to men, the most touching proof he gave of his presence was found in the tenderness of his ministry to human want and woe. And even his works of power were most remarkable for their exhibitions of a divine heart throbbing through a divine hand! Did the Star in the East guide the magi to the manger where He lay? The whole Bible - the book of the ages, is but the Star to shine for him and guide to him; the light in the deep darkness to move across the heavens, and over his cradle to rest, then to fade into a paler glory, before the day-dawn. The whole Scripture testifies to Christ, leads to Christ, rests in Christ, and fades before Christ as before a superb splendor - a greater glory obscuring the less. But that star guided only the magi - and them only for a season - this Word is the star that waits on Him, and will never cease to burn or shine as the guide to seeking souls, till the last of those who look anxiously for a redeemer shall find the place of his cross and empty tomb! The question which Pilate asked, each of us is compelled to answer: "What shall I do with Jesus?" No formal disclaiming of responsibility can wash our hands clean of responsibility. If Jesus is the Christ, the anointed of God, the Savior of men, he that despises or rejects him crucifies him afresh. The Jews took the responsibility from which Pilate shrank, and said "His blood be on us and on our children." What a prophecy lay in that awful prayer. For eighteen hundred years his blood has been upon them and their children. The fire, the sword, the pelting hail of human hate, the scourge of hostile law and popular scorn, have pursued them everywhere from pole to pole and from the rising to the setting sun. The question "What think ye of Christ?" even skepticism finds it equally hard to evade or to answer. Even could we explain miracles by some ingenious natural theory, the greatest miracle of all is the person of Christ. If he were a mere man, we know not how to account for his words or works; his relation to the Hebrew Scriptures and his relation to the Christian church. If he were the God-man, all is easily explained, but such an admission must be fatal to the whole fabric of skepticism. On the one hand the skeptic cannot explain Christ, on the other he cannot defend himself. For if Christ be more than man, to reject his words, and rebel against his authority must imply guilt and peril. The God-man! The daysman betwixt us both, who can lay his hand upon us both, because he is of us both! The way of God to man - the way of man to God; the true Jacob’s ladder between heaven and earth. God above it, to come down - man beneath it to go up! The God-man, in himself our pledge that as God in Christ became a partaker of the human nature, so man in Christ becomes a partaker of the divine nature. Born of a woman, made like unto us, that we might be born of God and be made like unto Him! The God-man is not only a mystery and a miracle, but a prophecy and a promise. He tells us what man shall be, when by faith in Jesus, he is forever more made like unto the Son of God. They used to say of Mozart, that he brought angels down; of Beethoven, that he lifted mortals up. Jesus Christ does both, and here lies the central mystery of the God-man, a mystery which is blessedly revealed to him who by faith has personal experience of his power to save! ======================================================================== CHAPTER 71: 03.12. CHAPTER XII. CHRIST THE TEACHER FROM GOD ======================================================================== CHAPTER XII. CHRIST THE TEACHER FROM GOD. "Rabbi, we know that thou art a teacher, come from God." John 3:2 John calls Jesus, the "Word of God." What is a word? It is the invisible thought taking form: Wordsworth says, "Language is the incarnation of thought." Spoken words are sounds, articulate and significant: sounds in which there is soul. Written words are visible signs of intelligence and intellect; thought has determined their exact form, order, relation. God is represented as pure Spirit, and cannot be known by sense. He would communicate with man, and so puts his thought and love in a visible form in Christ, who is therefore beautifully called the living ’Word of God.’ As God does everything perfectly, we are justified in looking for such an expression of His mind and heart in his incarnate Son as shall excel all other revelations of himself. In Christ, as the Word of God, we may properly expect to find the clear and unmistakable stamp of the divine mind. In his teaching there must be a divine authority, majesty, originality, spirituality, vitality, essential worth and practical power, such as no merely human teaching could display. Let us candidly apply the test. Even the wisest and best of human teachers have dealt largely in such words as "if "and "perhaps;" have spoken with doubt and hesitation on great moral questions, reasoning that "it might be so," or, sometimes with deeper conviction, "it must be." But Christ, with an authority that in a mere man would be audacity, says, with unfaltering tongue, on the most perplexing questions, "It is so!" Never once does He hesitate in unfolding the mystery of the divine being, the present life, the future state. To Nicodemus he calmly but firmly declares the necessity of the new birth; of a character and a life built from the foundation on godly principles, and He does not even stop to answer the question, "How can these things be?" To the woman at the well, He speaks of the spirituality of God, and that all- pervading Presence which makes every spot a place where the soul of man may come near to Him. To the unbelieving Jews He affirms His equality and identity with God the Father, and His power to raise the dead and pronounce that judgment on human character and destiny, from which there is no appeal. He dares to challenge men to "search the Scriptures," and find them, from Moses to Malachi, witnessing to Him; affirms that, in whatever disguise of law, prophecy or psalm, rite, ceremony or historic event, the careful reader may still see His features clearly revealed. And yet He was but thirty years old, and the Scriptures were fifteen hundred! He not only said "Moses wrote of me," but "your father Abraham saw my day, and was glad;" and when the astounded Jews replied, "Thou art not yet fifty years old, and hast thou seen Abraham?" He, with the calmness of divine certainty, said, "Verily, verily I say unto you, before Abraham was, I am!" Mark the exact words not "I was," but "I am;" for the Eternal One knows no tenses; past and future are present to Him who is both without beginning and without end. At the sepulchre of Lazarus He said, "I am the resurrection and the life;" and when He says, "Lazarus, come forth," it is as when, out of the sepulchre of eternal night, God bade light come forth! Even before Pilate and Herod there is the same commanding bearing, yet it is not the vanity of conceit; it is the sublimity of conscious omnipotence voluntarily held in suspense. "My kingdom is not of this world;" "Thou couldst have no power at all against me if it were not given thee from above;" "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?" "Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven!" Nay, even amid the anguish and agony of dying, He turns to the penitent thief, and with still unfaltering tongue himself no longer having even a garment to cover His person - promises him the inheritance of eternal bliss: "Verily, I say unto thee, today shalt thou be with me in paradise." I. Authority appears to have been the first impression made, if not the last impression left, by Christ’s teaching. Matthew completes his report of that "Sermon on the Mount," which inaugurates Christ’s public ministry, by adding these significant words: "When Jesus had ended these sayings, the people were astonished at His doctrine [i.e., teaching]; for He taught them as one having authority, and not as the scribes." The scribes were the transcribers of the law; the pen in their hands was the printing-press of those days for the multiplication of copies of the blessed Word. Their necessary familiarity with the letter of the law - "Scriptures," literally so called - gave them a certain right to teach, but not with authority. They referred their hearers to the law; their language was, "Thus saith the law." But Christ’s habitual language was, "I say unto you." He taught as a teacher having authority, original, ultimate, underived; as one who had himself made and could modify the law. He expounded the Scriptures not as a commentator, but as the author. Hear his sermon on the mount! With what calm, firm hand he lifts from the law of God the huge mass of human tradition and interpretation which had covered and hidden it, as God would, by an earthquake, upheave some buried monument, or with one breath, as by a tornado, brush away from it the sands of centuries! Lord Northwick brought from Italy a fine picture of St. Gregory, by Annibale Carraci. To secure its safe delivery, he hired a mere dauber to paint over it, in body color, an imitation of some inferior artist. On exposing the canvas, his friends saw nothing but a rude and repulsive daub; but he took a sponge, and, as washed the colors from the surface, the masterpiece was gradually revealed to enraptured eyes. Somewhat so, carnalism and literalism had during centuries glossed over the holy Word, till what scribes and Pharisees taught men to revere as God’s law was largely the traditions and commandments of men. And, with the calmness of divine authority, Jesus boldly wipes away these glosses of false comment and perversion, and makes the law to be seen once more in its true spirit and intent." Ye have heard that it hath been said by them of old time" - that is the human daub; "but I say unto you" - that is the divine original! This authority lifts Christ above all other teachers. Even the great Greek philosophers disclaimed all original right to teach. When Leon, charmed with the silver tongue of Pythagoras, asked him wherein lay his highest excellence, the great teacher could only reply, "I am in nothing a master, but only φιλοσοφος" - a lover of wisdom; and hence came the word "philosopher." An old legend tells how there came to be seven sages in Greece. The priestess of Apollo had awarded a golden tripod to the wisest of the Greeks. It was sent to Bias, who said, "Thales is wiser;" and so it was sent to Thales, and passed through the hands of the seven, each claiming that the other was wiser than he, till, simply because no master could be found to claim it, it was sent back to Apollo’s temple. God’s golden tripod waited four thousand years for one to claim and hold it; none of the wisest ever dared to assume the right to teach with underived authority, until He came "who was found worthy to open the Book" of God and "loose the seven seals." If human teachers wield influence, their teaching must commend itself and command attention; if it has not the authority of truth, they can add to it no authority. Even prophets could only declare, "Thus saith the Lord." But Christ spake as never man spake - "I am the truth." Such authority could not exist without independence. The sneer of enemies expressed the fact: "Master, thou teachest the way of God in truth; neither carest thou for any man: for thou regardest not the person of men." No bait of applause could turn Him aside, nor pelting hail of human hate drive Him into a politic silence. Burke said to the electors of Bristol: "I conformed to the instructions of nature and truth. I maintained your interests against your convictions!" But even such fidelity was but a feeble reflection of that absolute candor that made the name of Jesus the synonym of loyalty to right and truth. To the reluctant and the willing ear alike, whether met by fervent love or by fierce hate, He, with unfaltering tongue, told the truth. With what audacious positiveness He grasps the grandest themes, which even the foremost of philosophers have touched but hesitatingly and tremblingly. Plato thought the soul must be immortal, but he spoke not as one who knew. Cicero said, "There is, I know not how, in the minds of men a certain presage, as it were, of a future existence; and this takes deepest root and is most discoverable in the greatest geniuses and most exalted souls." This was as far as mere human teaching ever got. But not so speaks the Bible. Job, 1500 B. C., could say, "I know that my Redeemer liveth;" Paul could say, "We know that if our earth house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." Life and immortality were brought to light by Him who, on the most delicate, difficult and perplexing questions, spake with authority, and who gathered up in one bold affirmation the substance of all Bible-teaching on the immortality of the soul: "He that believeth in me, though he were dead, yet shall he live; and he that liveth and believeth in me shall never die." Such boldness and calmness of utterance, on the most difficult and doubtful questions, could mark but one of two orders of mind either a mind seized with an insane fanaticism, or a mind inspired by the certainties of conscious knowledge. Christ was certainly neither a fool nor a fanatic. There are about Him the proportions of a giant, and yet the perfection of symmetry, and the firm and fearless tread of conscious power! Truly, "never man spake like this man!" An impostor he could not be; for whence came such a life? It is, on the loftiest scale, pure, noble, heroic! the one peak that soars to the stars and defies the approach even of an impure atmosphere! A fanatic or enthusiast he could not be; for his wisdom, self-poise, intellectual and moral perfection, are inconsistent with a lack of balance! The firmness of his tread, the weight of his words, the justness of his decisions, the clearness of his judgment, the profoundness of his ethics, the faultless beauty of his life, leave no room for doubt that he could neither deceive nor be deceived. II. Sublimity. Christ can be accounted for as a teacher on no merely human theory. The Jews had scores of intelligent teachers, such as the scribes, rabbi, doctors of the law, Pharisees, learned members of the Sanhedrim; but none of them taught like Christ. To prevent errors in copying the Scriptures, or intentional additions and corruptions in the sacred text, the Masorites counted and recorded the words and letters, nay, even the points and accents, and noted literally every jot and tittle. So minute was the accuracy insured, that the verses of each book and of each section were numbered and recorded. The interpretations of scripture, and the rules and maxims of these teachers, had become similarly minute and trivial. They worshiped the letter and forgot the spirit; they taught a hollow, shallow, heartless, lifeless creed, cumbered with cerements of technical trifles and empty forms. Nothing is more surprising than the puerile absurdities over which the various schools of rabbi quarreled. Think of writing learned treatises on this question: "If a man should be born with two heads, on which forehead must he wear the phylactery?" The school of Shammai taught that an egg laid on a festival day could be eaten, while the school of Hillel remonstrated against such a breach of propriety; and the Pharisees had long and learned controversies over such unimportant questions as, whether a stream, made by pouring water from a clean into an unclean vessel, is itself technically clean or unclean, and whether touching the holy Scriptures could make the hands unclean, in the Levitical sense. We need not marvel, therefore, at the petty exclusiveness which forbade a Jew to shew an uncircumcised traveler his lost way, or point him to a spring where he might quench his thirst; nor at the hair-splitting nicety which discriminated between swearing by the temple, and by the gold of the temple - the altar, and the gift upon it. The foremost religious teachers of that day descended to what was puerile and trivial. Believing the prophetic spirit withdrawn, they tried to make up for its absence by a system of petty rules, tithing herbs and washing cups, and for getting justice and love and purity of heart. In place of a morality, based on love of the right, they devised the most "frivolous casuistry ever known," loaded men’s memories and consciences with countless rules so trifling that they rival the paltry regulations of the Koran; and then left the grandest duties to relax their hold on the human heart, by putting these trifles in their place. In what school did Christ learn to teach on a scale of such grandeur, majesty, dignity and authority? Who revealed to this obscure Nazarene who died at thirty-three, who had no scholastic training, and at whose ignorance of letters his enemies laughed who taught him to insist upon great vital truths and grand first principles, that lifted him infinitely above the superficial trifles, over which the whole Jewish church wrangled? Christ, as a teacher, is a marvel. The whole Hebrew church was corrupted by the leaven of Pharisaic Ritualism and Sadducean Rationalism: the blind were leading the blind, and all alike falling into the ditch. Out of a village, so mean and low that to hail from it was a reproach, there comes this young man, trained neither in Greek schools as at Tarsus, nor in Hebrew schools as at the feet of Gamaliel; He comes forth from a carpenter’s shop, where, like all other well-trained Hebrew youth, he had learned his father’s trade, and his first public utterance is the most original and revolutionary address on practical morals which the world ever heard. It overturns the whole existing system of both Pagan and Hebrew ethics and religion. It plants a huge lever underneath formalism, ritualism, rationalism, hypocrisy, immorality, insincerity; the aristocracy of blood, birth, wealth; all mere outside propriety and false distinctions of society, and announces that all are to be demolished - and if you ask where he is to rest his lever, where to find his που στω - you see that he already has his fulcrum in the instincts of the human conscience, for wherever, then or now, might may lie, right is on his side, and must triumph. We are spell-bound before the magnitude and magnificence of his moral teaching, as we stand in awe before Mt. Blanc, pillaring the skies upon its white brow; yet we are as much amazed by the simplicity as by the sublimity of his teaching, and know not which seems most divine. Such wisdom the world waited four thousand years to hear; yet there is not a sign of pedantry. It requires no great learning to take his meaning, no trained mind or memory to classify and retain his precepts, no subtle logic to follow his argument. There is no studied method, no tedious analysis, no wearisome division and sub-division. There is no aim at rhetoric: the thought, not the word, absorbs him; yet the word just fits the thought. His illustrations suggest no great knowledge of history, philosophy, science - they are simply windows to let in light, and, that they may let in the more light, are not cumbered with elaborate framework, nor dimmed, as with stained glass. You do not see the window, but only find yourself in the light. His language is the language of the common folk, and there is not a taint of self-seeking in it all. Yet all the love and the wisdom of the ages have never been the golden setting to such a jewel as that simple discourse enshrines. As Augustine says: "His life is lightning; his words are thunder!" To say that Christ’s teaching was wise is to speak tamely: in Him are hid all the treasures of wisdom and knowledge.* How wide the range and scope of his teaching! What revelations of divine love and goodness! how broad his basis of morals! how profound and penetrating his insight into human conduct and character. Samuel Johnson wrote as the epitaph of Oliver Goldsmith: "He left nothing that he did not touch, and touched nothing that he did not adorn!" But whatever Jesus touched he left gilded with glory, transfigured! And yet he adapted himself to the lowest and lowliest of his hearers; and, with the highest skill, gave his teaching the form best fitted to the place, time, object, occasion and audience. Yet though he condescended, he never descended; never forgot his lofty character, his heavenly themes - instead of taking a lower level, He lifted his hearers to a higher one. *Colossians 2:3 Who could as lawfully hold God’s golden tripod, as he who spanned the breadth, pierced the height, sounded the depth of infinite truth? While human teachers taught forms, he, the spirit; they, ceremonies, he, affections; they, conduct, he, character; they, details, he, duties; they, petty practices, he, grand principles! While they would frame a code so complete that the smallest matter should have its rule, as though man were a machine and must have an iron track to run on - He would fire the soul with that enthusiasm for God and goodness which makes duty delight, and service to God and man, the prompting of Love. And so the spirituality of Christ’s teaching constitutes its sublimity. It lays stress first of all on what is within! not outward act, but inward motive. Down into not only the deep things of God but the deep things of man, his teaching went, into the secret soul where character is born and cradled; beyond the impure act, to the look, and the lust beneath the blow to the hate - beneath the word profane to the irreverent heart, beyond the act of revenge to the vindictive feeling. With the calm confidence of the eagle, whose wings tire not with the longest, loftiest flight, and whose eye dares, undazzled, the noon-day sun, Christ spake of the grandest themes, dissected the very character of God, denied errors that had the authority of antiquity, and revealed truths hitherto wholly unknown. Christ so magnified and glorified the Scriptures, so interpreted and unfolded their deep meaning, that his evolution of new principles compelled a revolution both in ideas and practices. Their righteousness must exceed even that of the acknowledged leaders of the people, if they would enter into his kingdom, for no correctness of outward life could compensate for the lack of inward love to God and man. Back of the white front of the Pharisee’s life he shewed the dead men’s bones of a lifeless creed, and the uncleanness of a heart full of corruption. Beneath the graceful mound of grass and flowers, the outward beauty of alms and prayers, he shewed the grave where love lies buried, and righteousness is in decay. As the Lord of temple courts overthrew the tables of money changers, so he overturned the common notions of morals and piety, and brought men back to right laws of holy living: while as a faithful executor of the law he declares that to the last, least jot and tittle it shall be fulfilled, like a law-maker he assumes the right to modify and repeal the law itself, wherever, as with the ceremonial code, its object was temporary. "Where the word of a King is, there," said Solomon, "is power!"* Here was the power of a King’s Word: and it called the spirit of God back into the dead forms of the law, and then called the reanimated law from its sepulchre as Lazarus from the dead! And we can only remember his own majestic words, as he was about to ascend to heaven: "All power (εξουσια) is given unto me in heaven and on earth!" Ecclesiastes 8:4. Matthew 28:18. Judged even by a literary standard, where can such teaching elsewhere be found? such parable and poem, such doctrine and discourse, such philosophy and theology, such simplicity and sublimity? Here is the teaching both of the idea and the ideal, precept and practice. He tells men how to live, and then he, by living, shows them how to live. No such ideal was ever imagined, no such heroism ever before became historic; in words and works alike no blemish is seen, no beauty is lacking. The sublimity of Christ’s teachings has overawed even those who dispute his divinity. As we look on the soaring summit of Chimborazo, and feel no emotion of sublimity, as to study his teaching without an impression of the moral sublime. Christ, in any aspect of his character, recalls Goldsmith’s famous lines: "As some tall cliff, that lifts its awful form, Swells from the vale and midway leaves the storm, Though round its breast the rolling clouds are spread, Eternal sunshine settles on its head." III. Flexibility is another marked peculiarity in the teaching of Christ its ready adaptation to every new phase of character or need of society. Systems of rules for conduct have often been rigid. Christ saw that conduct, even when conformed to the right, is not always exactly the same. Human relations and conditions change, and so must human laws and human life; but principles never change; and hence, if Christ planted the great germ of holy principles in men, amid all changes of conditions and relations these unchangeable principles would beget right practices. In this, Christ’s teaching was wholly unique and peculiar. The age in which he lived was marked and marred by fearful forms of social sins and crimes; the whole body politic scarred by old wounds or festering leprosy. Polygamy, infanticide, legalized prostitution, capricious divorce, bloody and brutal games, death and punishment by torture, unjust and cruel wars, caste, and slavery; these are some of the awful vices, that existed more or less distinctly as social usages during Christ’s public life and ministry. Yet only one of them all does he name and directly rebuke and denounce. Did the great Teacher approve these immoralities and criminalities? The whole drift of his teaching, with the momentum of a moving glacier was grinding and ploughing the very structure of society into new form; but Christ, instead of attacking even gigantic wrongs, sought to put beneath the whole fabric of society, one all conquering, controlling love of law and law of love. He knew that right principle to be the true lever of Archimedes, that could and would move the world; and this inflexible devotion to right and righteousness is yet strangely flexible, accommodating itself to every new condition of society. God uses a strange substance to confine and restrain the ocean’s flood. It is sand, yet sand is peculiarly characterized by mobility: the mighty wave that dashes against and pulverizes the rock-cliff, moves the sand before it and as it recedes washes it back to its place; and so the sea-beach, always changing, never changes: that soft, mobile sand that yields to your footstep, and that a ripple moves, banks in and bounds the sea.* And so the holy principles with which Christ surrounds and restrains the individual and society, accommodate themselves to all fluctuations of social condition, yet eternally abide and imperatively say: "thus far, and no farther!" *Jeremiah 5:22. IV. Vitality. Christ’s teaching had life-giving power; it was vital and vitalizing. It humbled the heart, wrought deep desires after God and godliness, and transformed and transfigured human lives. And all other teaching is only preparatory to his - even the law is our schoolmaster to lead us to Christ: its precepts are but the sign board at the crossway of duty and inclination, truth and error, with the index finger pointing to him in whom all the glories of prophecy and history center and meet. We are told of men "whose words shook the world;" and we think of that humble monk who, in the opening of the sixteenth century, came from convent gates at Erfurth, and on the door of All-Saints Church nailed up his theses - at the blow and echo of whose hammer the whole fabric of the Papacy shook and trembled. But what power in the words of Christ! Here is eloquence indeed. When men heard the silver-tongued Cicero they said, "How beautiful his speech!" When men heard Demosthenes they said, "Let us go and fight Philip!" When that great orator was asked what are the three requisites of power in the orator, he answered, not action, but κινησις - that which moves people to act; that which gives motion and stirs emotion. Here we have the divine κινησις - the power to move and mould. Men heard Christ, and they not only said "never man spake like this man," but they said, like Joshua, "As for me and my house, we will serve the Lord," or, like Thomas, the doubter, "My Lord and my God!" Well might Mary Magdalene cry, with the mingled rapture of joy and tears, "Rabboni!" Rab was a Hebrew title, meaning a great one, and applied in Jewish schools to acknowledged teachers and masters. Rabbi is more emphatic, "my master," and marks a higher dignity the comparative degree. But "Rabboni" was the superlative, "My great Master," most honorable of all, and applied to but seven persons, all of whom were pre-eminent in the rabbinical schools. In that word, "Rabboni," Mary surrendered her very self to the authority and supremacy of her risen Lord. And blessed are they who, prostrate at his feet, join her in adoring, loving self-surrender. To accept Christ as a divine teacher, as the incarnate Word of God, solves the mystery of his person and his teaching. Indeed, the person cannot be separated from the teaching. Character and utterance must correspond. Theremin is right; "eloquence is a virtue; the ultimate power to move and mould men by the wonderful gift of speech, is the power of a soul filled with knowledge, and fired with love of the truth. Those mighty floods of conviction which overwhelm others with similar conviction; those mighty floods of emotion that sweep all obstacles before them and compel persuasion, imply the correspondingly great channel of a great mind and heart. The highest, grandest influence of eloquent speech is the influence of character, felt through speech; the power to convince and persuade is the power of being convinced and persuaded. A tongue that talks divinely must be taught by a heart that throbs divinely. Great things are spoken by great men; great thoughts are born of great minds; great love grows in great hearts; great teaching is the fruit of great natures." And, as Ruskin says, "they cannot be mimicked but by obedience; the breath of them is inspiration, because it is not only vocal but vital, and you can learn to speak as these men spoke only by becoming what these men were." Christ, the living Word of God, the Divine Teacher, invites all to accept and obey his teaching. He is a tender, fraternal, cherishing teacher, guarding the pupil of his charge as the pupil of his eye. The disciple is won not only by his wisdom, but, infinitely more, by his love. When Plato came to Socrates to be taught wisdom, Socrates had a dream. He thought a pure dove, white as the snow, flew to his bosom and took refuge there, amid the soft, warm folds of his tunic. He thought he watched it from day to day, and saw its feathers grow and its wings develop, until it suddenly expanded its pinions and soared away till lost from sight among the clouds of heaven. And that dove, Socrates said, was Plato, taking refuge in his bosom only to give his own wings time to grow, and then, in the sublime flights of his pure and lofty philosophy, soar out of sight. Jesus takes his docile pupil, like a timid, trembling dove, to his own bosom, and there, hidden under nurturing and cherishing care, he learns to fly. Blessed, indeed, are they who learn of Him, who in Him find, like a wandering dove, a rest, and who, under His loving discipline, learn to soar and sing, like the lark winging its way toward the sky! "Jesus, lover of my soul, Let me to Thy bosom fly." ======================================================================== CHAPTER 72: 03.13. CHAPTER XIII. THE ORIGINALITY OF CHRIST'S . . . ======================================================================== CHAPTER XIII. THE ORIGINALITY OF CHRIST’s TEACHING. ”Never man spake like this man." John 7:46. ORIGINALITY conspicuously marked Christ’s teaching: it was novel, even in its repetition or resurrection of old truths; as he himself said, they were "new and old," at the same time: old, because all truth is eternal; new, because the form, dress, illustrations and applications of truth were exactly suited to existing needs. A piece of spar, held in your hand, seems dull and opaque; but if you turn it till the light strikes it, at a certain angle, it shews lustre, beautiful and brilliant colors. This divine teacher took even the sterner and more forbidding attributes of God and turned them around, that the light might so strike them as to shew the glory and beauty. Who has not been repelled by the prevailing notions of divine wrath, common to all human religions! Anger in God was only an ugly human passion, in a gigantic growth, and called by divine names. It meant revenge, backed by the power that none can resist, and armed with all the tortures that infinite wisdom can devise - it meant malice and malignity and hate - dwelling in the bosom of the deity. Men could understand divine wrath only by their experience of human wrath, which is vindictive and cruel. Christ turned the dark attribute around, till it exhibited its glory, its lovely aspect. God’s anger was seen to be, not a passion, but a principle - the eternal hatred of wrong, which corresponds with the eternal love of right, and which is only another aspect of love. The magnetic needle swings on its delicate axis: it attracts at one end; it repels at the other: attracts at one end because it repels at the other. In the light of Christ’s teaching, we see in the one attribute, Benevolence, a divine magnet, with two poles - love of holiness, hate of evil - both equally essential to its perfection; and so we learn to love God because He hates sin. His wrath is not an impetuous and changeable passion but an eternal and unchangeable principle, not malevolent but benevolent, not so much destructive as constructive, not retaliative but retributive, not vindictive but vindicative. It is one of the two equal pillars, on which rests the very arch of the divine government - a necessity to the very law and rule of God. Here is wrath, perfectly consistent with love; that hates not the soul, but the sin, and hates the sin for the soul’s sake. "Amat err antes, odit err ores." God’s wrath is but the certainty of ruin to the evil doer, who prostrates himself across God’s track. Shall He move aside from the straight path of truth and right to spare the willfully wicked? This would make God become a transgressor for the sake of saving the transgressor. Jesus taught us that wrath in God is the unchangeable perfection of holiness; and that holiness is love to the holy and wrath to the guilty. The same fire that warms and cheers, that refines and purifies, also burns and blasts, tortures and consumes; it all depends on our relation to the fire, whether it be our friend or our foe. We ourselves, by our sin, create the repulsion, with which we often find fault in God. In Retsch’s illustrations of Goethe’s Faust, there is one plate, where angels are seen dropping roses down upon the demons who are contending for the soul of Faust. But every rose falls like molten metal, burning and blistering wherever it touches. God rains roses down, but our sinful hearts, meeting divine love with hate, and grace with stubborn, willful disobedience, turn love into wrath; and what dropped from His hand, a flower beautiful and fragrant, becomes, when it touches the ungrateful and unloving soul, a live coal. All purely human notions of God are necessarily imperfect, and bear the stamp of their origin. What is beyond our experience we can conceive only in accordance with our experience, i.e., our notions must be qualified and limited by what we have seen and known. If we think of eternity, it is only time indefinitely prolonged. If we try to imagine pure spirit, we give it involuntarily a bodily shape, form and features. We build our heaven out of earthly pleasures and elements. God himself reminds us of our infirmity, in framing conceptions of Him: "Thou thoughtest that I was altogether such an one as thyself." Our highest idea of God, independent of the help of the Bible, would be simply man on a grand scale. If Christ was a teacher come from God, there will be in his portrait of God, features not at all human. If he be, himself, God, and speak as one who knows what Godhood is, though he may have to use imperfect human terms, he will impart superhuman ideas of God. And is it not so? When we think of eternity we do not drop the idea of succession, which belongs to time - we talk of a present, a past, a future. But Christ teaches that God’s eternal existence has no past nor future. "Before Abraham was, I am." No man would talk in that way; man would say, before Abraham was, I was; but while man is, was and shall be, God can only say, "I am;" for all the past and future are present to Him. Christ has introduced both new words and new ideas among men. "Humanity is a word you look for in vain in Plato and Aristotle: the idea of mankind as one family, as the children of one God, is an idea of Christian growth; and the science of mankind and of the languages of mankind without Christianity would never have sprung into existence." In the Greek, there is a word which means humility: (ταπεινοφροσυνην) but this humility meant, with rare exceptions, meanness of spirit, the cringing, fawning spirit of the conscious slave. Christian humility is a virtue, a noble condescension, which, in its very lowliness is lofty.* *Trench on Words, 45, 46 What new conceptions Christ gave us of the dignity and worth of the human soul! Man has speculated upon the relation of mind to matter, and could arrive at no certainty. The body might be like a harp, and the thoughts and feelings, sensations and perceptions, like the harmony of the harp. But how came the harmony? Is the harp like the aeolian, that you set in your window, for the chance breeze to fan into music, or is there, aside from the instrument and the vibration of its chords, a master hand that sweeps the strings! Christ shewed men the human spirit, the true self, made in God’s image; as Joseph Cook says, beside the harp and the harmony, the harper, presiding at the harp and making the harmony. And he taught us that the harmony may be no longer heard and the harp itself be shattered, and yet the harper survive, exchanging the earthly harp for the heavenly, and with fingers trained to divine skill, evoking such melodies and harmonies as earth never hears or knows! Christ Jesus taught us a new philosophy of sorrow and suffering. The old pagan idea, which largely permeated and penetrated the Hebrew people, was that all suffering is the penalty of sin, and a judgment of God. Hence when any calamity came upon a man, a family, a nation, something must be done to appease the anger of a revengeful deity. Offerings were brought to the temple to buy God’s favor, victims poured out blood in rivers to make reconciliation for sin; the first born of the body was sacrificed to please and placate the awful chastiser and avenger. Of course there is much suffering that is penal or punitive or retributive; the judgment of God upon evil doing, and the sign of His providential and moral government in the world. Terrible as these judgments are, they awaken profound gratitude: for by them wickedness is both rebuked and checked; and "the inhabitants of the world learn righteousness." What a fearful abode would this world be, if God had withdrawn from its active control; and left it to the unaided struggle between right and wrong, and to the might of a simply human arm! Thankful, indeed, ought we to be for God in history, although his presence on the throne be, at times, revealed in flames of fire such as consumed Sodom, or floods of water such as overwhelmed the old world, or signal wars such as destroyed Jerusalem, or such plagues and pestilences as the black death that swept millions from the earth. There is much suffering that is not judicial retribution but organic penalty; it comes by a natural law of cause and consequence: as for example, the bodily pains that follow neglect or violation of laws of health, or the pangs of remorse that follow crime. But while this divine Teacher did not deny both these offices of suffering, he taught men a higher use of sorrow, viz., to discipline and develop the soul. "Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit he purgeth it that it may bring forth more fruit."* The husbandman comes with his knife to cut off dead branches and burn them - here is retributive judgment: he comes also to prune even the living and fruitful branches, that they may bear more fruit: surely that is not retributive suffering, it is rather corrective, educative, to purify, beautify, glorify. *John 15:2. Our views of the power and office of sorrow are very partial and imperfect. Jesus teaches that suffering is not always a penalty, either judicial or organic: it is designed to purge away our faults and follies, perfect our character and enlarge our capacity for service. This original and glorious conception of the discipline of sorrow, is in various forms elaborated and illustrated in the New Testament. God has an "inheritance in the Saints," and He sets a high value upon it: and in order to complete and perfect that inheritance He subjects his saints to sorrow and suffering, as a proprietor plows up his land and pulls down his homestead that barrenness may give place to fertility, verdure and flowers, and the old house be reconstructed in a new and more beautiful form: he is simply improving his inheritance! Captain Lott used to say that a head-wind, which seems to hinder, helps the progress of the ocean steamer; it "makes the furnaces draw." What a solace would God’s sorrowing saints find in their very trials, could they but see in them the means of speeding their spiritual progress! Some virtues and graces depend on sorrow for their very life and growth. Patience is a flower that blooms only at night, and fully only at midnight; it implies something to be patient about something borne. The heavenly mind is acquired only by that process that refines away the worldly mind. We must be weaned from the temporal and perishable; the wine must be poured from vessel to vessel: otherwise it will settle on the lees, and take their taste. The assurance of hope comes only after hope’s anchor, tested by the gale, has held us fast and firm to the rocks of promise. And how shall we get capacity to comfort others until we have ourselves been comforted of God? What trials the filthy rags undergo before they emerge in the pure, white paper! Torn to pieces, ground to pulp, bleached with chlorine and lime and alum, washed again and again till the levigated stuff is white as flakes of snow, shaken to and fro till fibre crosses fibre and gives firmness to the fabric, ironed by hot cylinders till made smooth and even; how like the divine discipline by which our filth is cleansed; how like the tribulation out of which the host come up whose robes are washed white in the blood of the Lamb! How much the beauty of the pottery depends on furnace-fires! Even to the dull, dead colors, the heat gives character and quality; the very paint must be fused at white heat, and melt into the substance of the vase or vessel. Even then the pottery must not cool too quickly, and the bloodstone must burnish and polish the decorated surface till it is brilliant and radiant! Christ taught Paul to "glory in tribulation." because "it works patience, and patience experience." And what is experience but the mark of the divine assayer of the precious metal, who, when he sees that all alloy is released and his own face is reflected in the purified gold, stamps it "Approved?" Yet how many of God’s suffering saints cry, not like Paul, "All things work together for good," but like Jacob, "All things are against me," or, like Rachael, weep for their loved ones and "refuse to be comforted because they are not." Under Christ’s tuition, sorrowing saints learn to rejoice in affliction, like the blind girl who thanked God for blinding the outer eye, that He might put telescopes to the eye of the soul, and bring celestial glories near. The "diamond" of the first water is recognized by retaining its brilliancy under water where other precious stones lose their lustre. And our Lord teaches that a part of the office of affliction is to show how the radiance of the true disciple is undimmed beneath the deep waters of sorrow. Passing through the valley of tears, he makes it a valley of springs and streams. The greatest of poets only echoed the teaching of Christ when he wrote: "Sweet are the uses of adversity, Which, like the toad, ugly and venomous, Wears yet a precious jewel in his head." In the shipwreck of worldly joy, the disciple casts out the four anchors of faith and hope and love and patience, and, swinging from them, waits and wishes for the day! Is sorrow, then, the furnace-fire, The fuller’s soap, the vale of tears? It still fulfils my deep desire God’s image in my soul appears! Christ both taught and lived a new law of self-sacrifice. And, to this day, the unselfish use of a love that accepts even death for the sake of the lost is, to all unrenewed souls, a mystery. Satan said of Job that he did not serve God for naught, and declared that a man will give all that he hath for his life. But Job’s life proved that to be a lie; he was moved by a love of holiness that no man can understand if it does not move him also! The men and women who, from Christian lands, go to China to convert pagans who toil and suffer, dare poverty and defy death, without any motive of self-interest are to the most intelligent Chinese simply a marvel. "The Mandarins may comprehend Confucius, but not Christ." There is a story of a poor sot, rejected by the maiden whom he loved, because he was a slave to drink. She one day saw him lying asleep in the gutter, and, averting her tearful eyes from the repulsive sight, dropped her white handkerchief over his bloated face, to hide his shame. He woke, drew the handkerchief away from his face, and saw her name wrought in its fabric. He rose from the heavy sleep, resolved yet to be worthy of a love that stooped so low in pity for his sin. And many a lost sinner has been first won to God by the thought of a divine love, so unlike the noblest human affection that it is bestowed most lavishly upon the least worthy. Christ taught this new law of love: "A new commandment I give unto you, that ye love one another as I have loved you." Love was not new, but such love was. It had been said by them of old time, "Thou shalt love thy neighbor and hate thine enemy." The love of men is prone to be selfish and exclusive. Thales, best and wisest of the Greeks, thanked God that he was "born a man, and not a brute" - "a Greek, and not a barbarian." Outside of Greece all were brutes and barbarians, to whom he owed no debt of love. Demosthenes’ noble motto was, "Not father or mother, but dear native land." But this rose no higher than patriotism. Even the Jews, trained under a divine faith, had "no dealings with the Samaritans" - not so much as to show a lost traveler his way, or give a drink to the thirsty. Christ first taught mankind a true philanthropy - the love of man, as man, wherever found. Until Christ came, this grand truth of the universal brotherhood of man was even more obscured and perverted than the universal Fatherhood of God. Schiller, and even Wordsworth, have suggested a contrast between the Pagan and the Christian faith, and hinted that, however divinity might be on the side of the religion of Jesus, the humanity rather appeared on the side of the old gods of Greece. We confess surprise at such a disparaging and unjust comparison. Christ and Christianity brought not only a new theology, but a new philanthropy. And "after that the kindness and philanthropy of God our Savior toward man appeared,"* etc., for the first time, the world was taught to see in every human being a brother, and, as such, to love him. Christ adopted the old maxim, "Thou shalt love thy neighbor," but gave that word, neighbor, a new and grand meaning. "Who is my neighbor?" Let the parable of the Good Samaritan answer. Not he who lives next door, my fellow-citizen and fellow-countryman, but whosoever is made of one blood with me, who shares my humanity, and, most of all, who, by poverty, misery, want or woe, is most in need of my gentle, generous offices. If, by chance, I pass that way, and even my enemy lies naked and wounded across my path, I am to go to him and bind up his wounds, put at his service my precious healing-oil and strengthening wine, and walk that he may ride, caring for him, and providing for his wants. Did Greece or Rome, even in their golden ages, under Pericles and Augustus, ever teach such doctrine, or exemplify such practice? See the old worn-out slave, and even the aged, helpless parent, turned out to die of starvation and neglect! See the captives taken in war glutting the savage thirst of the lion and leopard in the arena! Go through these two grandest empires of the ancient world, and look in vain for an asylum or hospital for the deformed, the diseased or the dying! And yet we are told that the pagan religions outshine the religion of Jesus in their teaching or practice of humanity and philanthropy! Christ has made all men neighbors, by the delicate and ethereal bond of an unselfish sympathy; his disinterested benevolence is like a telegraph-wire whose starting-point and battery were at Calvary, in the throbbing heart of Him who died with the unselfish prayer for his enemies, "Father, forgive them, for they know not what they do." That bond, reaching from the cross and round the world, establishes between all members of the human family a sym pathetic communication, and makes all men neighbors. The heart of Christendom feels the pulse of the heart of Pagandom, and beats in responsive sympathy. Famine pinches the human brotherhood in India. China and Persia, and ten thousand miles away are felt the sympathetic gnawings of hunger; and out through the arteries of commerce the Christian heart pulses its life-blood. Ships hoist their sails, and trains blow their whistles, to bear food to perishing brethren! Knowing their spiritual famine, even while they do not fully realize it, we send to them the bread of life. Our missionaries are met with coldness and even persecution, die of fever, hunger, exposure, violence; and yet to the unthankful and the evil they continue to go, moved by a love like the perfect love, until in fifty years more than six hundred saintly men and women fall asleep in Jesus, and find a grave in India alone! Can such love as that be found, such humanity, such philanthropy, among the ancient pagans? Did Greece or Rome ever send a missionary to the outside barbarians? And yet London alone encircles the globe with her missionary bands! They cross the Sahara, and pierce the Dark Continent; they dare the Arctic snows and bergs; they face the tigers in the jungles of India, and the cannibals of the southern seas. From the equator to the pole, and from sunrise to sunset, the missionaries London alone has sent out have borne and planted the cross, as a support for this telegraphic circuit of love which binds all men in one brotherhood. And while London is doing all this abroad, she builds within her own borders more than one hundred hospitals, asylums and houses of shelter for the victims of poverty, deformity, disease and misfortune! *Titus 3:4. O Schiller, O Wordsworth! Poets you may be, but you are scarcely philosophers if you cannot see that Christ taught men a new commandment, and set them a new example, of love; a true philanthropy, unselfish, catholic, impartial; not limited by family circle, nor wider circle of state or church. Here is a benevolence of which the most ample almsgiving is but one expression; a benevolence which means not an act or a feeling, but a spirit and law of life; that sends out angels of mercy on divinest errands to the ends of the earth; not to gather gold or gems to feed the greed of gain; not to learn facts for history or science, or frame theories for philosophy; not to find delicacies and dainties for the palate; but to lift mankind to a higher level for this world and the next; to break down the middle wall of partition between man and man, till, by the simple force of love, no barrier be left, though it had been high as mountains or broad as seas; till there should be neither "Jew nor Greek, barbarian, Scythian, bond or free, male or female, but all one in Christ Jesus." This love teaches us to find our "neighbor" not only in him who is most remote, but even in our enemy. Even the publicans and pagans love their friends, but we are taught to love those who hate us; to love what is unattractive and even repulsive, for the sake of making lovable, because love ennobles and elevates, blesses and saves! ======================================================================== CHAPTER 73: 03.14. CHAPTER XIV. THE POWER OF CHRIST'S TEACHING ======================================================================== CHAPTER XIV. THE POWER OF CHRIST’s TEACHING. "Where the word of a King is, there is Power." Ecclesiastes 8:4. DeQuincey has drawn a beautiful line of distinction between the "literature of knowledge and the literature of power." "What," he asks, "do you learn from Paradise Lost? Nothing at all. What do you learn from a cookery book? Something new, something you did not know before, in every paragraph! But would you therefore put the wretched cookery book on a higher level of estimation than the divine poem? What you owe to Milton is not any knowledge of which a million separate items are still but a million of advancing steps on the same earthly level; what you owe is power, that is, exercise and expansion to your own latent capacity of sympathy with the infinite, where every pulse and each separate influx is a step upward a step ascending as upon Jacob’s ladder, from earth to mysterious altitudes over the earth. All the steps of knowledge from the first to the last carry you farther on the same plane, but could never raise you one foot above your ancient level of earth; whereas the very first step in power is a flight, is an ascending into another element where earth is forgotten!" Now in the teachings of Jesus, we have both the literature of knowledge and of power, and both of the highest order. There is such a thing as lustre without weight, even as there may be weight without lustre. Here we have both: the most glorious moral radiance with the weightiest moral dignity, worth, sublimity! Christ’s teaching bears marks of Divine Inspiration. Here are "thoughts that breathe and words that burn." These are living words, there is about them a vital breath and a celestial brightness; compared with them all literature is dead. How fragmentary are the works that survive the lapse of centuries! we have but a few relics, saved from the ruins of ancient letters. But Christ’s words, recorded by a few unlettered men, according to his own prophecy do "not pass away;" they are thus far immortal. Kingdoms perish, thrones crumble, nations drop out of history, but firmer than the eternal hills, Christ’s words live, and they live simply because they cannot die; there is in them the undying spirit of God. The Word of Christ proves itself to be the Word of God by its living energy, and its penetrating power. "It is living and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." This is the language in which the Bible itself expresses the power of God’s Word; and if Christ were the living word, his teaching must correspond. Mark the beauty of the figure. Here is a Damascus blade, skillfully shaped and sharpened, bright as a mirror, keen on both edges and burning at the point. Behold the Titanic warrior wield it, with a strength and skill so terrible that it pierces through the very body of the foe, burying itself to the hilt, dividing the joints and cleaving to the marrow, and laying bare the very vitals. In such hands the sword becomes a living thing the coat of mail can neither stay nor dull its edge; from the crest of the helmet to the skirt of the kilt, it is ripped asunder, and by the same blow the body of the victim is cleft in twain. Had the word of Christ any such power? Let the history of nearly two millenniums tell us. For eighteen centuries it has proved itself a living sword, cutting through all obstacles, piercing to the inmost soul, with convicting and converting power; cleaving through the hardest mail of bigotry, prejudice, superstition, self-righteousness; and revealing the secret thoughts. And all this the word of Christ is doing today. I. That peculiar power in Christ’s words which we call "Penetration" is well expressed by the symbol of the sword, keen-edged, sharp-pointed. His teaching somehow pierces to the depths of consciousness and conscience, and reads and reveals the thoughts and the intents of the heart; so that there is no created being that is not searched by it. Christ’s words shew that he knew by divine insight, "what was in man." Have you never seen yourself revealed to yourself in the Word of God? the secret springs of your conduct exposed? What a revelation of human nature, of familiarity with the human heart! The sermon on the Mount dissects the very soul of man: it is both an exponent and an expositor of the secret life. The enigmas of human character and conduct find there a master solution. Note a few examples. How moral philosophers have puzzled over the almsgiving of a selfish soul. Christ explains it by the love of applause. You marvel why the Pharisee parades his prayers, for you feel that secrecy and devoutness go together. Christ tells you it is prompted by the lust of notoriety; the prayers are to man not to God. You are perplexed because some, who are blind to their own faults see, with uncommon clearness, the faults of others. Christ tells you that the beam in the eye of one man makes him see a mote in his brother’s. Hence the Pharisee condemns ostentation, the bigot denounces intolerance, the hypocrite rebukes insincerity, and the backslider, inconsistency. Your simple soul is surprised because the faultfinder pecks at you in your very effort to please. Christ shews you that a heart, ill at ease with itself, vents its unrest in snapping and growling at others. You ask, how can the same man be lax in some things and severely rigid in others? Christ answers, that it is the effort of self-righteousness to make up for laxity one way, by severity another; as when one feasts six days and fasts the seventh, or compounds with his conscience for sensual sins by bodily penance; or cheats his neighbor all the week but would not black his boots on Sunday; or gives money away to atone for getting it unfairly! You are again perplexed to find enthusiasm and apathy in the same character - this divine teacher accounts for the strange mixture by instability of character, a life of impulse instead of principle. Marvelous indeed was Christ’s insight into human nature. With divine delicacy, yet with divine certainty, he lays his hand upon the heart of the moralist who, boastful of his prim propriety, triumphantly asks "what lack I yet?" and touches instantly the sensitive spot. "Go sell that thou hast and give to the poor." In that fair life there was a secret weakness - the greed of gain, and it corrupted all the rest. He, without hesitation, touched at once the hidden idol, and the fair life withered into deformity. The penetration of Christ’s words struck his most gifted foes dumb. Pharisees and Herodians forgot their hostility and conspired to catch him in his talk: "Is it lawful to give tribute unto Caesar or not?" "Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s." Then the Sadducees sought to entangle him in a question on the resurrection: but again his wisdom put them to silence. Then the Pharisees returned to the assault and cunningly tried to entrap him into giving some one command of God undue prominence. And when again he read their hearts and so majestically eluded their snare, from that day they "dared ask him no more questions!" Fouque has a fable of a magic mirror, so wonderful that he who looked in it might read his own character, history and destiny. Goth and Moor, Frank and Hun came from far to see their past and future unveiled. Here is the true magic mirror this keenest sword is also a polished blade: it not only cuts deep, but it reflects character. Nothing is more plain, in Christ’s words, than an insight and a foresight, far beyond man. Here, as in the brook, is the inverted image, which shews how deep is our degradation but it tells of our possible elevation and salvation even as the stars are no deeper down in the reflection than they are high in the heaven. Go look in this mirror, see your own thoughts revealed, your concealed chains of ambition, avarice, appetite. Self-deception is without excuse; he who tries himself by Christ’s standard of duty may learn himself what he is and what he may be. Blessed indeed to the true man is a true in sight into himself. He can devoutly pray with Burns, "O wad some power the giftie gie us, To see oursels as others see us!" But what is it not worth to see ourselves as God sees us! Ah, blessed mirror of the Word, Thine image is not dim nor blurred. Looking in thee myself I see As God’s Omniscient Eye sees me! II. The adaptation of Christ’s words to every want of every soul is, even more than their penetration, the secret of their power and the proof of their inspiration; indeed they pierce, not to wound, but to cure; not to hurt, but to heal. They are for all alike, the child, the man, the ignorant, the cultured, in all ages and climes, at all times of life. To the infant in the cradle, and to the aged, at the doors of the tomb, you whisper the same precious words: they guide the doubting, solace the troubled, assure the timid, and encourage the penitent. The very blade that pierces so deep, bears on its point the balm of Gilead, and it is to carry the balm that it thrusts so deeply. It is half the cure to know the disease. And the divine teacher helps us to the knowledge of ourselves that we may feel our need and find our cure. He does not apply the soothing ointment until he has first cut out the fatal cancer; and he shews his skill just as much in the use of the blade as in the use of the balm. The convicted sinner and the afflicted saint alike testify to the adaptation of Christ’s words. One keen-edged utterance strikes home to the heart, penetrates to the conscience, and makes it smart as though under the hot iron. Remorse so keen and cutting that it drives him to the verge of despair, fills the sinner with agony. His guilt seems beyond pardon. The sword has gone deep, the soul and spirit almost seem divided asunder. But had the truth been less penetrating, it would not have suited the sinner’s case; any milder thrust would not have pierced the joints of his harness of hard habit and indifference. And when the deep wound heals under the balm of gracious promise, and the anguish of penitence gives way to the peace of faith, the sinner sees the adaptation of Christ’s words. So too the sorrowing saint finds in them the very solace he needs. The sharp dart of affliction seems to part the very soul in twain, but the sorrow goes no deeper than the solace. It is because Christ’s words penetrate so deep that they make the words of man seem so hollow and shallow. Here only is the celestial branch which sweetens the bitter water of Marah. Christ’s teaching presents a perfect system of truth. III. He set up no claim as a philosopher: yet where will any philosophy be found worthy to compare with his teachings? Among all the systems which gave rules for the conduct of life, two stand in the front rank, viz: Epicureanism and Stoicism. Epicurus sought to frame a scheme of morals with happiness as its end: and his conception of happiness was not a low one: it must be virtuous and enduring. Yet it was a mere passionless or impassive state after which he taught men to strive. The happiness of the gods, he said, is repose, they neither take nor give trouble, and have no care about our affairs. And so the chief end of the wise man is to get to this state of apathy. Stoicism taught that the wise man must be self-contained, have all the elements of happiness within, and be indifferent to pleasure and pain, sickness or health, wealth or want; and as all actions are from within, he may commit deception, suicide, or even murder, at a proper time and in a virtuous character. The virtuous stoic was like cold marble, proudly superior to pain and pleasure, smothering his own sorrows and repressing pity for the sorrows of others. Set beside these systems the pure teaching of Christ, which puts man’s happiness in holiness, union with God by faith, hope, love: puts in the place of self-indulgence for pleasure’s sake, self- denial for the sake of humanity. It makes men neither passionless nor impassive, but teaches us to rule all impulses by reason and right, and to open hand and heart to every sufferer. Man’s chief end is to love and serve God, and bless his fellow-man. The presiding law of all life is love. When philosophy has reference to God, it is theology. Can any system of human theology compare with the teaching of the Son of God? In most cases human systems are marred by grotesque absurdities and fanciful follies. Mohammedanism boasts 150,000,000 of adherents. It says sublimely, "There is one God;" but if you take away what it has borrowed from Judaism and from Jesus, what have you left? An absurd fatalism, which denies all moral freedom; one-sided views of God, all power, no love; a sensual paradise whose black-eyed houris and voluptuous pleasures make heaven only one vast harem! There is Hindooism, hoary with age, having 500,000,000 followers, offering the choice between all God and no God, pantheism or atheism; teaching transmigration of souls, and full of moral abominations. It is an insult to Christianity to talk of comparing the teaching of Jesus with Buddhism or Brahminism. Pass all others by and stop a moment with that which leads all the rest by right of worth, viz: the system of Socrates and Plato. Here we find a Supreme God, Creator, Ruler, arranging and upholding the universe, fountain of all truth, beauty and goodness. First principles of morality are his laws, not to be broken with impunity; goodness and truth are the end of true living. Socrates urged men, at risk of life, to be virtuous; lived himself in voluntary poverty, and died a martyr to his integrity. Yet even Socrates taught only doubtfully the immortality of souls, and with his last words ordered a cock to be sacrificed to Esculapius; yes, even he sanctioned "some kinds of the most horrible licentiousness; he was only a philosophical reformer." Beyond Socrates and Plato we need not go; for men of purer doctrine and life the pagan world has not produced. Yet Plato owned that what he and the Greeks knew of the Gods they learned from the Israelites; so that Socratism is only a scion grafted on Judaism. Rousseau confessed that "if Socrates died like a philosopher, Jesus Christ died like a God!" And just this we may say of their life and teaching: If Socrates lived and taught like a philosopher, Jesus lived and taught like a God! From all human systems we turn to the teaching of Jesus, and even the pure but partial revelations of the Old Testament appear, as John saw in Apocalyptic vision, a waning moon beneath that New Testament gospel which, crowned with twelve stars, is clothed magnificently with the sun - that orb of glory before which stars fade and even the moon grows dim. From all the long search of centuries we come to end, at the cross of Christ, our pilgrim path. We have found him who is the way, the truth and the life. We are willing to sit at his feet and learn of God - the one God, a Spirit, infinite, unchangeable, eternal, almighty, holy, good; his dwelling, immensity, his life-time, eternity. Here we learn of man, sinful, responsible, immortal; of the hereafter, with its sure reward and retribution. Here only do we learn of a way of salvation both from the penalty and power of sin. By faith in the God-man, we become one with God and fit for heaven. Here we are taught true humility, a charity that reaches its arms around even one’s enemies, a self-sacrifice which is simply sublime; and to all this theory is added an example which, if possible, is grander than the theory. All this pure and perfect teaching is illustrated by one single and singular life; all these ideas of snow-white purity, magnanimous forgiveness and holy love, are made manifest in the flesh; the thought of the Divine Artist flashes forth in the colors of a living panorama, and we are challenged to make trial of the power of this teaching, whether it does not hide the life of man in God, and reveal the life of God in man. The teaching of Christ marks an era, an epoch in human history, which is like the flash of light upon the eternal night. Truths but faintly foreshadowed, if at all, in the best of human systems, are here taught clearly and fully. Christ is the Sun; all that move about him become luminous. But withdraw him, and even the light is darkness. IV. Power. The actual practical power of Christ’s teaching vindicates his claim to divine honors. 1. It has satisfactorily solved the problems of the soul. All through human history there has run a dark thread of religious doubt. There are certain absorbing questions over which the world has been working, like a school-boy over the puzzling mysteries of mathematics; and these problems every great system of philosophy or theology has tried to explain. These are no minor questions either; they touch life at vital points. What is God? What is man? whence came he? whither goes he? How did sin come to be, and how is it to be put away? How was the universe made? What is death, and what is after death? What answers have been given by even the best and purest schools of human thought? How unsatisfying how absurd! Think of the shocking and monstrous errors into which mankind have been betrayed in seeking peace with one’s self and with God! Idolatry, with human sacrifice and consecrated sensuality; pantheism, atheism, materialism every form of error in doctrine and evil in practice have been linked with the name of religion. Now turn to the Christ of God; has he thrown the light of heaven on these dark questions? Think of that cross which is the central and focal point of history, toward which all lines converge from creation; from which all diverge to redemption completed in heaven. Look at Calvary, and in the speechless anguish of the Lamb of God behold every problem forever solved. Do you ask, "What is God?" Here you learn He is love - too just to redeem the sinner without a ransom; too pure to admit him to heaven without holiness; too good to leave him to certain, ruin. Do you ask, "What is man?" Look again at Calvary. Man must have been sinful, else why should the sinless One suffer in his stead? Man must have been immortal, for there would be no such sacrifice simply to save him from temporal woe. Man must be free and responsible; otherwise, both guilt and faith would be impossible. Do you ask, "How came sin?" Read the answer in the shadow of that cross; for had not sin come through man, God would not have needed to become man in order to expiate it. The race, which in the first Adam died, in the second Adam may be made alive. Do you inquire, How is man to be reconciled to God? That cross answers: The God-man is both a sacrifice and example; if we appropriate by faith the merits of his death, and by obedience the merits of his life, both pardon and purity become ours. The divine Teacher brings the wisdom of God to solve the problems of the soul. Questions over which the brightest and best of men have vainly studied, one solemn hour of dying agony has fully and forever answered. Amid the darkness which might be felt, there is this one spot where light is to be found. The cry that rent in twain the temple’s vail opened to view the holy of holies, with its glory everlasting. The smile of peace which shone on his face when he said "It is finished," and gave up the ghost, cleft the darkness of a world’s despair with the ray of reconciliation, and to this day no soul needs walk in the gloom. To follow this gleam is to come into the light of life. 2. A still more severe and decisive test of the power of Christ’s teaching remains to be applied. How does it actually affect human conduct and character? Is it a reforming, transforming power in the soul and in society? Complete as a philosophy, it meets man’s cravings; complete as a revelation, it solves man’s problems; does it, complete as a vital force, regenerate human life? Does it prove itself the truth of God by being the power of God? Paul declared that for this reason he was "not ashamed of the gospel of Christ;" not ashamed to preach it as a chained prisoner at Rome, the center and focus of pagan culture, because it was "the power of God unto salvation." His chains clanked as he preached it, but the chains fell from souls as he preached. Note his word, "power" - δυναμις; the gospel is the divine dynamic force in human history. Practical tests are far more severe than theoretical. Whatever may be said of Epicurus and his philosophy, his followers became, after a time, selfish and sensual; appetite became their idol. And the word "epicure" is a sad witness of the low level of gluttony, intemperance and debauchery to which Epicureanism sank. The adherents of Stoicism were known as cold, hard men - cold even to cruelty, hard even before want and woe. And the Platonist, purest of all, only dreamed of virtue, and, with a high ideal before him, was practically a cypher! Now, go back eighteen hundred years and start with Christ’s gospel, as it enters on its historic path. It enthrones and enshrines itself in a few humble, unlearned men, and their lives burn with its beauty and end with voluntary martyrdom. Follow the gospel of Christ as it marches down the centuries, and what do you see? Hard hearts, cruel with crime, that no human love could soften, no human power impress, are broken into contrition and love. Weak women, timid and trembling, are fortified by it to dare the scourge, the rack, the stake, the cross, or face without fear the fierce Numidian lion in the arena. Millions of martyrs, under no compulsion but the sweet constraint of love, welcome the agonies of torture, and from all the grades of society come up to the coliseum and soak its sands with their blood, rather than utter one word to disown or dishonor Him whom, not having seen, they love. The world can furnish no parallel to this! Men have died for a principle, and that principle an error; for a religious faith, and that faith a falsehood; but self-sacrifice so perfect, so pure and so repeated, is peculiar to the followers of Christ, and it has challenged the wonder and applause even of the enemies of Christ! The teaching of Christ has been for eighteen centuries the leaven and the lever of society - the leaven to pervade, the lever to uplift. At first a handful of disciples in the humble homes of Palestine; then that handful flung by persecution broadcast over the surrounding countries, till from Jerusalem the gospel spread to Antioch and Rome and Alexandria and Constantinople. The cross of a crucified criminal at Calvary is the nucleus of a world’s illumination and reformation! The fame of gospel triumphs spread beyond the fields of conflict, and as the lines of influence lengthened, and their circles reached round new centers of power and wickedness, in fear men cried out, "It is turning the world upside down!" The little army of Jesus, with no badges or banners, no weapon but truth and no force but persuasion, in the face of fearful persecutions, grew mightier year by year. The blood of the martyrs was the seed of new churches; it fell like fertilizing dew on a barren soil. Met with violence, the followers of Christ used no violence; though they kept silence with respect to social sins and vices which had taken the form of institutions, yet they did not tolerate evils with which they forbore. The gospel overcame evil with good. First making the man anew, through each follower it reached out to grapple with corrupt society. Gathering strength, like volcanic fires beneath the surface, it heaved social life like an earthquake, bringing to the dust its palaces of iniquity in high places, and its thrones of regal wrong. Without a loud denunciation of pagan usages, it has gone nowhere except to march over ruins of those nine social evils, polygamy, infanticide, legalized prostitution, capricious divorce, bloody and brutal games, death and punishment by torture, unjust wars, caste and slavery. The pure heart and true conscience of believers were the channels through which Christ undertook to overturn existing wrong. And yet mark the results. Some of these evils ceased to be common practices and became secret sins; some disappeared entirely; some were borne with, as doomed and decaying; and to this day, wherever Christ, the divine Teacher, goes by his gospel, in proportion as that prevails, these corrupt social usages shrink like owls of the night before the growing glory of the day-dawn. M. Guizot says that he himself was a rationalist in religion until he undertook the preparation for the press of an edition of Gibbon. The investigation necessary to prepare notes for the edition led him to accept Christianity as a system that could not be explained by purely human forces. Look at English history! About fifty years before Christ’s birth, Julius Caesar landed at Deal only to meet a brood of barbarians living in huts, and half hiding in skins their painted bodies. About 600 years afterward Christianity’s golden prow touched the sands of Britain’s island beach. And after twelve centuries of conflict and conquest, we see a grand Christian nation, with scarce a remnant of pagan social sins, empress of the seas, mistress of the world, with a band of empire reaching round the globe, Christianizing India and civilizing the inexpressible Turk; in the wake of her vessels and the very path of her armies carrying a blessing to the nations! Four hundred years have not passed since this continent was thrown open to civilization; yet today sixty millions of freemen are here gathered; from hill and vale Christian churches lift their spires. The gospel of Christ set foot on New England shores and took up its march across the continent, and where in its track do you find these nine social evils? Polygamy hides in a corner, farthest removed from the New England that cradled our American Protestantism; infanticide everywhere a concealed crime; legalized prostitution almost unknown; capricious divorce encouraged, for the most part, only in irreligious communities; bloody and brutal games to be seen only in subterranean holes; death and punishment by torture a relic of antiquity only we never saw a rack, a cross, a hurdle; cruel wars, all wars, giving place to peaceful arbitration; caste unrecognized, and even slavery now no more existing among us. For nearly a century the State and the Church seemed half asleep to the fact that human bondage cursed our land; but God, in the late civil conflict, which was the fruit of slavery, marshaled the forces of our nation against this the last of our great national wrongs - this relic of a barbarous and pagan past! Christ’s words are not only vital but vitalizing. We are prone to think there is little power in words without a voice, the magnetism of the man behind the speech. We think the world must be roused as Luther woke Germany, by the trumpet tongue. But the tongue that taught on Judean hills has been silent now for fifty generations, and still the gospel of Christ is the power of God unto salvation to everyone that believeth. You read these words, and there is life in them - a soul in them speaks to your soul. You read the words of men, and you feel in rare cases that you are communing with master minds - you read Christ’s, and you feel the thrill of the life of God. Account for this inspiration if you can on any human theory! Who was it solved these problems of the race, brought life and immortality to light, taught man his origin, nature, interest and destiny! Who was he who reformed the soul and transformed society - who by his simple gospel still marches through the centuries with the tread and trophies of a conscious conqueror! Whose words are these that break hard hearts and yet heal broken hearts, that subdue the strong but nerve the weak, and today are turning the world upside down! Yes, mere words, with no magnetic voice to lend them power, no personal presence, yet before them vice and wrong, error in doctrine and evil in practice, tremble and totter and fall as before an earthquake. Once again, what think you of Christ? Consider the teaching of Him who spake as never man spake. Surely the author of the Cosmos and of the Logos must be one and the same: for in both the Works of Creation and the Written Word we find the same inherent symmetry and beauty, grandeur and glory: the same marks of the infinite mind! Full weight has never been given to the experimental proof, the witness of those who have subjected the gospel of Christ to that most decisive and conclusive of all tests, a personal trial. Somehow the teachings of Christ have found their way into the actual life of the world, to an extent wholly unequalled by those of any other person. The whole fabric of society is interwoven with them: they give shape to our laws and lives, our habits and customs, our ideas and ideals, our feelings and our faith. Our literature is so affected by Christ’s teachings that one-half of it revolves about the cross, and two-thirds of it is permeated or modified by the influence of Christianity. Henry Rogers supposed that suddenly and miraculously, on some given night, every verse and line of Holy Scripture should be blotted or bleached out of human literature, so that every copy of the word of God should become a blank book, and every quotation from it or paraphrase of it, wherever found, should disappear - and it was astonishing to find how vast the number of books that would be rendered worthless! Our poetry, history, oratory, philosophy, science, are all inseparably linked with the truths which Christ taught. This supposition of Mr. Rogers suggests the kindred question which stirred Sir David Dalrymple to a strange task. At a Scotch dinner where he was present, the inquiry was raised whether if all copies of the New Testament had been burned before the end of the third century their contents could have been recovered from the writings of the first three centuries. Dalrymple’s antiquarian mind naturally took up such a task, and in course of two months he found and indexed in the writings of the first three hundred years nearly every verse of the New Testament; and he was satisfied that a new search would discover the rest. Julian the apostate, and other foes of our faith who tried to burn out from human history all marks of Christianity, tried in vain. God had wrapped the very language of this divine teacher about the thoughts and hearts of men, as the delicate nerves wrap round our veins and arteries; and human literature must be destroyed in order to destroy the Bible - yes, human society must fall into ruins, and human history be blotted out, before Christ and Christianity could be withdrawn from this world. To this grand fact it behooves us to give heed. There must be some divine essence, where you find divine attributes. Here is a gospel first taught by a Nazarene, of thirty years; and it has proved itself practically omniscient, revealing even the thoughts of the heart, practically omnipresent, manifesting its presence everywhere, and practically omnipotent, turning the world upside down. For every effect science and philosophy unite to demand a cause, an efficient and sufficient cause. And for this effect there is but one cause that is sufficient, viz: a divine force must be hidden in this gospel: the secret of its energy is both mysterious and miraculous, and God is in it. Volcanic heavings must be explained by volcanic fires, mountain waves must be traced to those mighty winds that sweep across great seas; the lightning’s bolt that shivers and shatters the very pyramids, tells of electric batteries so vast that they can be formed only by masses of cloud that cover the whole sky. And when you see a gospel like this of Jesus, heaving the very world, moving the great souls of society, shattering the giant monuments of superstition and ancient error, you must look for the deep fires, the mighty breathings, the celestial energies of God. Some of us know that in the teaching of Jesus all these are to be found and felt, for we have found and felt them. To the proud, self- righteous Pharisee it may still be a stumbling block; to the wise and self-sufficient scientist it may still be foolishness; but in the face of a scorn like that of the Jew and a sneer like that of the Greek, we are not ashamed of the gospel of Christ: for it is the power of God unto salvation. ======================================================================== CHAPTER 74: 04.0.1. THE MAKING OF A SERMON ======================================================================== THE MAKING OF A SERMON BY ARTHUR T. PIERSON AUTHOR OF "THE LIFE OF GEORGE MULLER," "THE MODERN MISSION CENTURY," "GOD’S LIVING ORACLES," ETC. (SECOND EDITION—REVISED AND ENLARGED.) NEW YORK: GOSPEL PUBLISHING HOUSE D. T. BASS, Manager, 54 W. 22nd STREET Glasgow, Scotland Pickering & Inglis Copyright, 1907, BY GOSPEL PUBLISHING HOUSE ======================================================================== CHAPTER 75: 04.001. PART 1: THE ART OF BIBLE STUDY ======================================================================== The Art of Bible Study The Writer’s Word to the Reader Of making many books there is no end-- Ecclesiastes 12:12. This is still true, and in view of the fact, that so many treatises, large and small, have already been written on the Science and Art of constructing discourse, it may seem needless to add to the number, particularly as the author claims no originality of conception, novelty of method, or exceptional homiletic faculty. The right of a book to be must be justified by its definiteness of aim and purpose; and the object in view must determine both whether it is worthy to be received, and how it is to be judged. The purpose of these pages is more than to contribute a few outlines of sermons, or furnish hints which may be helpful and useful in the framing or framework of effective discourse. It is rather to gather up and crystallize into form some results of years of Bible study, and present conclusions which are the outcome of personal experiment as to the matter and manner of treating Scripture themes--lessons learned quite as often in the school of failure as of success. There are some principles which underlie all powerful preaching, but which are not only sadly neglected, but little apprehended or understood. These we would thrust into the front rank that a true basis may be laid for the knowledge and use of divine truth. These principles have to do first of all with the art of Bible study. There are three rules which cannot be too strongly emphasized: Search, meditate, compare. Search The truths which stamp this Book as Divine, putting between it and every other an impassable gulf, do not always lie on the surface like pebbles on the beach, to be picked up; but rather like gold or gems, in hidden veins or mines, to be dug up. No other book so bears, or so rewards, patient, untiring study. He who searches discovers, even in oft-trodden ground, what is surprisingly new, beautiful, valuable; and such discovery has no limit. The field is inexhaustible in wealth; exploration becomes explanation, with ever fresh disclosures of rich meaning, and practically new revelations of the mind of God. Meditate There is a study, akin to rumination, which yields results of singular richness. God bids the reader, like Joshua, “meditate therein day and night”; (Joshua 1:8) to be “like a tree, planted by the rivers of water,” (Psalms 1:3) with roots reaching down where they habitually drink up the celestial moisture. This is a study that demands time to make its deepest impression. He will be a “forgetful hearer” (James 1:25) of the word, or a superficial reader, who rests content with a hasty or casual glance. Into this mirror--the Perfect Law of Liberty--one must continue looking. Unlike the sensitive plate in the camera, the mind takes few instantaneous impressions which prove lasting; it needs the time exposure and the fixing solution. Compare The Word of God is its own interpreter: one part corrects or confirms another. Often the Book is its own lexicon, defining its terms, and its own commentary, expounding its meaning. It reflects its Author’s unity, but it is a unity in diversity: unless there be careful comparison of its various teachings, the diversity is seen without the unity, so that, instead of all roads leading to one golden milestone, diversity seems divergence; what God meant as counterparts and correspondences appear as contradictions. But, when we search, meditate, and compare, what at first seemed blemishes become beauties, challenging further investigation, which in turn is repaid by new disclosures and revelations. These three rules, however important, are not exhaustive. Other three, put beside them, are, if possible, more vital to the best results: Pray, believe, obey. Pray The devout frame is the secret of clear vision: “Open Thou mine eyes that I may behold wondrous things out of Thy law!” (Psalms 119:18) This is a Temple of Truth of which the Builder holds the key, and unlocks only to the praying soul its secret chambers. The “Princes of this World,” in their pride of worldly wisdom, stand without; while the little child who is self-distrustful and humbly seeks to be taught of the Spirit, goes within. Here we best “advance on our knees.” The arrogant pretentiousness of unsanctified learning, which levels the Word of God to the human plane, and assumes that there is in it no supernatural element, is, in the matter of Bible study, a sort of blasphemy against the Holy Ghost, which hath no forgiveness. Whatever else a preacher does in preparing for the pulpit, let him above all pray. Otherwise, like Elisha’s servant, who at first saw nothing, though the mountain was full of horses and chariots of fire, he will remain blind to the highest verities. There is no clarifier for spiritual vision like Prayer. It is God’s eye salve. Believe It is a unique law of spiritual life, that knowing is not in order to believing, but believing is in order to knowing. Faith is not so much the result, as the condition, of the highest knowledge. Disbelief and unbelief have a strange power of arresting spiritual intelligence and hindering spiritual instruction. Persisted in, they produce incapacity, putting fetters upon the understanding. God sent Isaiah to say to Ahaz, “If ye will not believe, surely ye shall not be established.” (Isaiah 7:9) Here is a delicate play on words, difficult to convey by translation: “if ye will not confide, surely ye shall not abide.” The deep meaning is that if they would not believe they would not be established in knowledge. The mere scientist prides himself on his incredulity: he x believes only what he scientifically knows, and laughs at Christian faith as credulity. But the docile disciple learns that only by implicitly trusting the Word of the Lord can he climb to the loftiest heights of certainty. Doubt dims the eye; distrust cramps and cripples the spirit. When a preacher begins to doubt, his pulpit loses its dynamic, and becomes destructive of faith, rather than constructive. Obey Nothing can be more important, even to the understanding of the truth, than to practice it. “If any man will do His will, he shall know of the teaching.” (John 7:17) Obedience is the great organ of spiritual revelation. Doing the will of God is the divine condition of spiritual light--of further illumination. Disobedience brings darkness, and is darkness. The preacher must himself practice what he preaches, otherwise spiritual vision will be dim, and, if the blind lead the blind, only the ditch is before both. To translate into holy living what one is learning is the supreme secret of teaching the truth to others. The experimental element imparts strange authority and unction to testimony: it enables the preacher to speak as a witness--one who knows. Then it is that the tree, planted by the river of God, transmutes into sap the water of the living Word, and so makes possible the leaf, bloom, and fruit of abundant service. In a word, from first to last the true Bible student needs to keep in the presence of its Author, who is its only adequate Exegete, Commentator, Interpreter. None can explain His own Text Book like the Master Teacher Himself; and to be a docile pupil in His school is to acquire that spiritual learning which fits for spiritual teaching, and for which the best instruction of human schools can never be a substitute. Indeed, unsanctified scholarship rather makes the Cross of Christ of none effect. We venture to put in a plea for expository preaching, which has a charm and a power of its own. Many modern sermons are untextual, isolating the text from its surroundings, and losing therefore the light reflected upon it by the connection. The critical study of the original tongues has great advantages. One grand correction to the loose notions of inspiration, now prevalent, is the devout and minute examination of the very words of Scripture, their number and gender, mood and tense, case and voice, derivation and arrangement. Such study will show with what divine discrimination the language is chosen, and that the words could be displaced and replaced by no others without loss of sense and force. After a thousand readings, new wonders are revealed; words grow in meaning, and come into new relations with one another, and with the thought of God, somewhat as stars, gazed at, range themselves in constellations. To perceive such wealth of significance, such skill in selection and arrangement, proves to the student that inspiration covers not only the “concepts” but the language which is the incarnation of the thought. But, while Biblical study should be minute in details, it should not be less careful and painstaking in seeking to find and bring out the full range and scope of the truth. The grammar and lexicon should prepare for the commentary. The microscopic examination which reveals delicate forms of expression and shades of meaning, however valuable in itself, cannot compensate for the lack of that telescopic vision which takes in, with wider sweep, the whole firmament of truth. Words belong in sentences, sentences in paragraphs, paragraphs in discourses and arguments, which extend through chapters, or, perhaps, a whole book; so that only by surveying a Gospel narrative or an epistle from some commanding “inspiration point,” where it is seen in its unity and totality, can we get the keenest insight into particulars. For example, certain single words and phrases are found to have in them a world of suggestion, not simply as sage sayings or wise proverbs, in separation, but as members having an organic relation to the whole body of teaching. In the human frame, a capillary is an interesting object for microscopic study--an exceedingly minute, hair-like tube with its delicate bore; but no capillary can be understood without tracing its connection with the entire organism. These small vessels unite the extremities of veins and arteries, so that without them the circulation of the blood would be impossible. And Biblical phrases, whatever wisdom they exhibit in themselves, have a vital connection with the whole system of revealed truth. They often sum up what has gone before, and anticipate what is to come after. Some of them are connecting links between different dispensations, or the two Testaments, revealing a deep divine purpose and plan, which could not have been known to the human writer, and therefore proving a higher Authorship. Instances of the wide-reaching bearing of single words will occur to every Bible student. The “wherefores” and “therefore” of Paul and Peter are often links in a chain of reasoning, reaching over a wide space, the conclusion losing force unless every link between the premises and final conclusion is traced. To appreciate and apply that great saying: “Wherefore, He is able also to save them to the uttermost that come unto God by Him,” (Hebrews 7:25) the argument of the whole Epistle to the Hebrews must be mastered. When Paul writes to the Romans, “I beseech you therefore, brethren by the mercies of God, that ye present your bodies, a living sacrifice,” (Romans 12:1) that word, therefore, draws its force from all the preceding chapters. When Peter writes to the Elect Dispersion, “Wherefore, girding up the loins of your mind, being sober, hope to the end,” (1 Peter 1:13) he is appealing to these pilgrims of hope, strangers in an enemy’s country, sojourning for a season, on their way to the heavenly inheritance, to avoid entanglement with hindrances, intoxication with frivolities, and diversion from eternal verities to temporal vanities. Paul, in writing to Corinth, “Therefore, be ye steadfast, immovable, always abounding in the work of the Lord,” (1 Corinthians 15:58) is summing up, in one grand exhortation, the only extended and exhaustive argument on the resurrection of the dead anywhere found in Scripture. That final conclusion is the apex of a pyramid, in which all its lines and angles meet--the capstone and crown of a structure of argument which must be seen in its entirety or the massive grandeur of the theme is lost to view. Comparative study of Scripture yields also rich suggestion and often helps greatly in exposition. Comparison of narrative with narrative, or of different statements of one essential fact or truth, discloses both resemblances and differences, otherwise unnoticed. Careless readers confuse records of distinct events, treating them as identical; as, for example, the accounts of the healing of the centurion’s servant and of the nobleman’s son, (Matthew 8:5-10, John 4:46-53) yet at least eight marked points of divergence separate these two occurrences. In one case, a nobleman, himself apparently a Jew, pleads in his own person for his son; the malady is fever; he begs Jesus to go with him, but He does not; the father’s faith is rebuked for its weakness, and the healing word is connected with Cana. In the other case, a centurion, himself a Gentile, pleads, through Jewish Elders, for his servant; the malady is palsy; he bids Jesus not to come Himself, but He apparently goes; the faith of the suppliant is commended as great and the word of healing is connected with Capernaum. Again comparison unveils suggestive correspondences, as when we put side by side the three conspicuous references to “thorns and thistles”--the signs of curse. (Genesis 3:17; Isaiah 55:10-13; Hebrews 6:1-8; Hebrews 10:26-31) These are first mentioned as the sign that even the ground was cursed for man’s sin. Then they are referred to by the “Evangelical Prophet,” as displaced by signs of blessing when God’s gracious rain, coming down from heaven, makes the earth fruitful in seed for the sower and bread for the eater, and the fir tree and myrtle, beautiful, fragrant and useful, the planting of the Lord, spring up in their stead. And, finally, with these previous passages obviously in mind, the writer to the Hebrews contrasts the receptive soil of the believer’s heart with the stubborn unbelief of the rejecter of grace; the one, as ground on which the rain oft comes down, which drinks in God’s gracious moisture, and responds, bringing forth grateful herbs, and so receiving new blessing from above; the other, under the same heavenly outpour, persisting in its noxious crop of evil, and being rejected, and, nigh unto a second cursing, to be swept by the burning fires of God’s wrath. The contrast suggests a double message, equally mighty for warning to sinners and encouragement to saints. A searching study of Scripture will reveal an undoubted mystical element, a peculiar quality or faculty which it is difficult to express in words, of suggesting a deeper meaning which escapes the careless casual reader. For example, the whole Word of God is indirectly prophetic, forecasting what is to come. Rites and ceremonies, precepts and promises, fasts and feasts, persons and events--all have a typical bearing. The Messianic element pervades the entire fabric of Scripture, like a concealed pattern in a tapestry; and where at first glance it was most obscure, to the practiced eye it afterwards appears most obvious, as the astronomer sees the “patterns” of the heavens, the constellations and zodiacal signs, where the common eye sees only scattered stars. In the works of God, every enlargement of visual power and observation, through the lenses of the telescope, microscope, and spectroscope, brings to light hitherto hidden marvels of the Creative Hand. So, in the Word of God, every increase of real insight reveals new proofs of the same Divine Mind and Hand. The Bible thus becomes a new firmament showing His handiwork, declaring His glory, drawing to itself the steady gaze of the student, and fascinating him with its ever-new wonders. Sometimes phrases which have been hopelessly enigmatic, or construed as poetic and figurative, prove to be literally true, in the light of historic and scientific discoveries, and to have wrapped up for centuries the secrets of nature or the future. This mystical element in Scripture will be found in parabolic forms, of which there are three: Parabolic sayings, as in Luke 15:1-32 and John 15:1-27; parabolic doings, or acts, as in miracles of healing, all of which have a moral meaning, (Luke 5:24; Luke 5:32) exhibiting in the physical sphere Christ’s power over spiritual ailments; and parabolic objects, or forms and patterns, as in the Tabernacle, its structure and furniture, priesthood and vestments, sacrifices and ceremonies. The blessing upon those who search the Scriptures is by no means confined to such as have access to the original tongues. There are many prevailing notions and types of training for the work of the Gospel ministry. But, if efficiency be the standard by which they are to be tried, almost any other qualification may be more easily dispensed with than a true knowledge of the English Bible, or the Word of God in the familiar tongue of the people. What is needed is a practical mastery of the Book as a whole; and if there must be a choice between a linguistic, technical scholarship on the one hand and a practical working familiarity with the Book as a guide to souls, on the other, without hesitation the latter must have preference. We heard a pulpit orator, in the course of a brilliant concio ad clerum, sarcastically sneer at those who, “with a limp-covered Bagster under their arm, go about to teach the ignorant, having never themselves seen the inside of a university or a theological school,” while before him sat more than one man, his Bagster in hand, who, with “little Latin and less Greek,” could far surpass him in thorough knowledge of the contents of that Bible and in the skillful use of such knowledge in leading souls to God. It needs no unusual discernment to see, if the eye be not blinded by prejudice, that one sign of the times is the demand for a more thorough teaching of the English Bible and a more biblical type of preaching. Humble men who, by painstaking study become well acquainted with the Word of God, get spiritual insight into its meaning, and learn experimentally how to handle it as the sword of the Spirit, are used of God to a marked degree; while scholars, expert in criticism, but lacking in a devout spirit toward God and a sympathetic spirit toward men, are comparatively set aside in soul winning. The greater part of the beauties of God’s Book is to be seen in any good translation, and in none more than in our noble English version. He who can read this only will find that careful, prayerful reading of a whole gospel or epistle at one sitting is like mounting the Matterhorn to survey the wide landscape around and beneath. To read thus continuously and studiously until the whole scope of a book is grasped will disclose the key words that unlock its secret chambers; as when, in the Epistle to the Hebrews, search shows how those three brief injunctions, draw near, lay hold, and hold fast, express all its practical lessons. Devout study will, like the miner’s pick-axe, constantly open up new veins of rich ore, dislodging fresh nuggets of precious metal, suggesting other unexplored depths with still richer treasures; and, after hundreds of years, in our “Anglo-Saxon” Bible we shall find new and unexpected depths of meaning which evidence a Divine authorship, having lost little of their force by transfer to our own tongue. That preaching will not fail to convince and convert, sanctify and edify, and qualify for service, which is saturated with the Word of God; and native preachers, from heathen tribes, have proven this, though they had no translation to depend upon but a rude and blundering attempt, based upon imperfect knowledge of a language now first reduced to writing and scarcely furnishing any adequate terms to convey Divine thoughts. The fact that those who comparatively get a mastery of the Bible in their own tongue are often so conspicuously useful has found more than one recognition in our day. Conferences and conventions, such as those at Mildmay and Keswick in Britain, and Northfield and Winona in America, find their main attraction in systematic Bible study and exposition. For a like reason training schools, such as Mr. Moody founded at Chicago, Dr. Gordon at Boston, and Dr. Guinness in London, have had a larger body of students than many of the more classic schools of theology, because they provide fuller facilities and give more time for Bible study and send forth men that, if knowing little else, are, like Apollos, mighty in the Scriptures. Some theological schools, of the best order, have established and endowed a chair of the English Bible, and filled it, not with some mere fossil of linguistic learning, but with some thoroughly spiritual teacher, himself an effective preacher, who would be fitted to quicken spiritual life and power in others. Such experiments have proved so successful that their success is no longer doubtful. It is possible that in seeking too large a range of education, concentration is sometimes lost, and we get our minds more occupied with science, philosophy, history, poetry, systematic theology and theoretic homiletics, than with the central, vital truths around which Redemption revolves. It may be well to study the ‘structure of the bow and arrow, but it is more important to learn to be a good archer and hit the mark. From whatever point of view regarded, the devout and diligent study of God’s great Book cannot be too strongly urged upon, not only preachers, but all disciples. But especially do we crave the trumpet tongue of some new Luther, to peal out in the ears of all who attempt to guide souls, those twin injunctions of our Lord: “Search the Scriptures” and “Preach the Gospel”--commands so vitally linked with each other and with all true service as to he inseparable. Any man who hopes, in God’s eyes, to fill any useful and honored place in the present era, as a preacher of the Gospel, must undertake so far to be master of his Bible, as not only to understand its great message but how to present it with all the spiritual force which a thorough knowledge of its contents will impart. Nor is “preaching the Gospel” by any means so common as one might think. This hackneyed phrase was never meant to narrow the range of our testimony by running our appeals in a rigid rut. It is inclusive of all Biblical truth which bears on Redemption as a Divine scheme or a human experience; or, as Dr. Alexander Maclaren so well says: “He who fixes one arm of his compasses in the cross may sweep over as wide a circle as the other arm of his compasses allows.” But there is much that finds its way into the modern pulpit which it would be more laxity than charity to justify as Gospel preaching. Historical lectures, poetic essays, ethical discourses, philanthropic appeals, however entertaining and instructive, may be far from Biblical and evangelical. “Preach the preaching that I bid thee” limited Jonah’s message and should define ours. In a matter so solemn as that of representing God to men as His ambassador, diversions are perversions. To go beyond our instructions forfeits our unique authority. The pulpit is not a mere platform. It has its distinct province, and political harangues, rhetorical word painting, and moral lectures are outside its sphere. Two centuries ago, when Blackstone the lawyer went the round of London pulpits, he could not tell, in most cases, from what he heard, whether the preacher were a follower of Confucius or Buddha, Muhammad or Christ. Were the experiment repeated today in too many cases it would be with like results. The writer, visiting a cathedral on a Sunday, heard from a distinguished canon an ornate sermon. Amid much that was instructive there was not one vital Scripture truth or one word to help a sinner to salvation or a saint to holiness. It was a plea for Anglicanism, undisguised by even a thin veil. The same day, at evening, he heard the late Mr. Spurgeon on Paul’s prayer for the Ephesians. (Ephesians 3:17-19) It bristled with saving, sanctifying, edifying Bible truth. It was full of the love of God in Christ; it introduced the hearer to the science of Divine mensuration--the depths and heights unfathomable of the grace that reaches even the least and lowest. It represented the Gospel of salvation at its very core and pith. A similar experience, with like contrasts, befell the writer in his own land. In a stately church edifice, a “pulpit prince” was eloquently glorifying humanity; using a text, full of gospel truth, only as hook on which to hang his own wares--appealing to the better element in manhood, in a way that might as well have befitted Rufus Choate, John Morley, Moncure D. Conway, or Keshub Chunder Sen. In substance he said that human nature has infinite capacity for improvement, and he who is at the ladder’s foot may climb to the highest rung if he will. Just afterward, crowds were flocking, though in intense summer heat, to hear a thoroughly Biblical preacher unfold a Scripture germ, somewhat as an Oriental magician makes to grow, before the bewildered eyes of observers, a seed which bursts into leaf, bloom, and fruit. From that gathering, throngs went with the vital truths of the Word lodged in their hearts. Between these two styles of pulpit discourse there is no comparison as to worth or power. Yet, while the former baffles all but masters of the literary and esthetic who possess oratorical genius, the latter, with its superior practical advantages, is within reach of those of mediocre ability who are diligent and devout. And it is a strange proof of the perversity of human nature that so many are caught in these snares of carnal ambition, while they instinctively feel the higher value and effectiveness of a thoroughly scriptural and spiritual type of preaching. We are bidden to “Covet earnestly the best gifts,” (1 Corinthians 12:31) and what better gift is there than a thorough insight into the Word of God, with a real mastery of its contents for practical purposes? We know preachers, more than one, who, without any phenomenal powers, have, by painstaking study of the English Bible, fitted themselves so to teach the Word of God that, in the inquiry room, they can meet any perplexity or difficulty that hinders sinner or saint, by turning at once to its Scriptural remedy. To acquire such command of the Scriptures it is well to use always one Bible, so that familiarity with it may serve to fix on the mind’s eye the locality on the page, of all conspicuous texts; so that, without being able always to cite chapter and verse, one can put the finger on a leading precept or promise. There is a pictorial memory that greatly assists a defective numerical memory. The minister of Christ is also a steward of the mysteries of God. (1 Corinthians 4:1) Such stewardship is a solemn trust. “Moreover it is required of stewards that a man be found faithful.” (1 Corinthians 4:2) The preacher must surely know his Bible, and the Lord Jesus Christ who is its grand central theme, and the Holy Spirit who is at once its inspirer and interpreter. Lack of homiletic faculty may be pardoned, or of oratorical genius, but there is a higher faculty of spiritual insight which none need lack, and a practical talent for so using the sword of the Spirit as to prick men’s hearts; and then for so applying the balm of grace as to heal the wound. Wisdom of words often makes the cross of Christ of none effect, while the “foolishness of preaching” is used by God “to save them that believe.” (1 Corinthians 1:21) We must not forget, however, that this is no warrant for preaching foolishness, or for being satisfied with anything short of heavenly wisdom. Laziness and shiftlessness are never more unseemly than when they dishonor the high calling of a Bible teacher or gospel preacher. In this work there can never be too much pains, prayer or patience. The subject and object of preaching are too grand to allow of indolent habits or an indifferent spirit. Let him who has but the humblest measure of intellectual faculty whet the edge of his dull weapon upon the Word of God, and prove how a sharp tool may compensate for little strength; while those who possess the alabaster flask of costly culture break it with lavish devotion for the Master’s sake, and outpour its rich contents upon His sacred feet! The pages which follow these introductory words are little more than a record of results reached by the writer, in seeking to study God’s Word according to the method and spirit herein commended to others, and it is hoped that some examples and illustrations of these principles may here be found. The contents are of a varied character; sometimes brief outlines, fragmentary and incomplete, and again fuller studies of great themes; but in either case nothing more than a few specimens, gathered by the way, representing excursions into a territory of Divine truth too vast to be fully explored. Careful study has brought to light hidden parallelisms, symmetry of structure, hitherto unsuspected, but lending new proportion to truth; sevenfold completeness, not apparent on the surface of a passage; or subtle links of connection reaching through chapters. New light has been thrown upon some texts by minute examination of the context, or careful collation and comparison of parallel passages. Sometimes a single sentence, a phrase, or even a word has proved to be the pivot around which other truths revolve and on which they depend. Meditation has given insight, disclosing a wider comprehensiveness of meaning, or revealing new grandeur in some central conception which dominates other subordinate thoughts, and in some cases making all Scripture to stand out as an organism, in which all truth is seen to be vitally and organically related. In a few instances large themes have been traced, like threads, through the entire fabric of Scripture, such as the teaching about the unseen world with its angelic and demoniac hosts, or the doctrine of the Person and Province of the Holy Spirit. Some repetitions will be found in these Scripture Studies; but it is because the same thought sometimes bears an important relation to more than one theme. But even Paul was not ashamed to repeat: “To write the same things to you, to me indeed is not grievous, but for you it is safe”--Php 3:1. The reader will easily discover the writer’s partiality for great texts and comprehensive themes; for Biblical phrases which outline the whole plan of Redemption, or forecast the whole future history of the redeemed; for sentences that are turning points in argument, or words that are keys to larger or lesser chambers of mystery. Even Paul hinted that “five words” have sometimes more significance than “ten thousand” others, and it is worth any man’s lifelong effort to find what words, recorded by the Spirit, are specially pregnant with celestial meaning and eternal issues. At least one hope the author indulges: that, however blundering or imperfect these studies may seem to the reader, others may be stimulated to deeper investigation of the exhaustless mines of wealth contained in Holy Scripture, and that more capable and capacious minds may be led to pursue methods which, in this divine field of research, will yield richer results in far more valuable discoveries. Arthur T. Pierson ======================================================================== CHAPTER 76: 04.002. PART 2: STUDIES OF TEXTS AND THEMES ======================================================================== Studies of Texts and Themes ======================================================================== CHAPTER 77: 04.003. THE GREAT STARTING POINT ======================================================================== The Great Starting Point In the Beginning, God-- Genesis 1:1. I. What four words are these to begin the Inspired Revelation! Of all Holy Scripture He is the Beginning. From Him it proceeds as waters from a fountain, or thoughts from a living Intelligence. Whoever may be the human speaker, He alone is the Revealer, Legislator, and Inspirer. Whoever may be the human writer, He alone is the Divine Author. II. What four words are these to begin the Story of Creation! There was a beginning to all but God alone. He had no beginning because He was to all else the beginning, the starting point of matter, form, force and life. Here is a denial of Pantheism and Polytheism, materialism and atheism, and every other false system of Religion. III. What four words are these to begin the disclosure of God’s Nature! “He is before all things and by Him all things consist”; (Colossians 1:17) He is in all things and by Him all things subsist. He is after all things, and to Him all things move as final end and goal, Himself alike without end as without beginning, source from which, sea into which, all being pours! IV. What four words are these to begin a Consecrated Life! In Him the new creation has its beginning. He, as the Spirit of Life, brooding over our moral chaos, brings order out of confusion, light out of darkness, and life out of death. A Holy Walk begins with Him; it has no other starting point, and each step forward and upward is a fresh beginning with Him. V. What four words are these to begin a New Year, nay, each new day! “I have set the Lord always before me,” said the devout David. (Psalms 16:8) If He is before us as the object of Faith, we shall endure as seeing Him who is invisible; if as the center of Love, the carnal will cease to control; if as the End of Hope, Eternity will set the measure to Time, not Time to Eternity. VI. What four words are these to begin every new enterprise and endeavor! Performance and purpose starting with Him. If He is first in thought, love, choice, that is piety. If first in reverence and homage, that is worship. If first in activity and obedience, that is service. When He is first in supremacy and glory, that will be Heaven. Well may Jacobi say: “My watchword, and that of my reason, is not I, but one who is more and better than I: One who is entirely different from what I am: I mean God! I neither am nor care to be, if He is not!” “For of Him, and through Him, and to Him are all things: to whom be glory, for ever. Amen!” (Romans 11:36) ======================================================================== CHAPTER 78: 04.004. THE HABIT OF GODLINESS ======================================================================== The Habit of Godliness My soul followeth hard after Thee-- Psalms 63:8. Literally “cleaveth hard,” involving three things: diligence in effort, nearness of contact, and tenacity of grip--a fast hold. These six words express a habit of godliness, an ever present and close following after God. The emphasis is upon the present tense--the continuous present. But a careful search into the structure of this devout lyric shows the past, present and future tenses of the believer’s life, and hints their mutual relation. For example, the Present: “My soul thirsteth for thee; my flesh longeth for Thee;” (Psalms 63:1) “I remember Thee upon my bed, and meditate on Thee in the night watches.” (Psalms 63:6) “Thou art my God.” (Psalms 63:1) The Past: “I have seen Thee in the Sanctuary.” (Psalms 63:2) Thou hast been my help.” (Psalms 63:7) The Future: “Early will I seek Thee.” (Psalms 63:1) “My lips shall praise Thee. I will bless Thee while I live; I will lift up my hands in Thy name. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise Thee ….” (Psalms 63:3-5) “In the shadow of Thy wings will I rejoice.” (Psalms 63:7) “The King shall rejoice in God.” (Psalms 63:11) These tenses have obviously a mutual relation. I. The past, recalled by reflection and remembrance, inspires to present gratitude and duty, love and joy. Past visions and interpositions of God quicken longing for other visions, and stimulate faith to a new following of God. What a hint of the hallowed office of the powers of Reflection and Memory! II. Note the peculiar emphasis upon the present. Four present tenses are prominent, and how inclusive! There is such longing as only finds expression in intense thirst, the most agonizing form of desire. There is reflection and remembrance, and the result is a close following. III. And all this is the prophecy of a future. Here is the inspiration of Hope, and hope kindles prayer and praise, and assures of complete satisfaction and joy. The soul that looks back with holy memories looks forward with confident expectation. The Present is, however, always the Crisis. It is the Today of Action. Without it Memory is but a dream, and Hope but an illusion. My soul followeth hard after thee. The nearest New Testament passage to this is 1 Peter 2:21 : “Leaving us an example that ye should follow His steps.”And four particulars are given there which delineate that matchless example: A sinless conduct: “Who did no sin.” (1 Peter 2:22) A guileless mouth: “In whose mouth guile was not found.” (1 Peter 2:22) A surrendered will: “Committed himself to Him,” etc. (1 Peter 2:23) A vicarious passion: “Who bare our sins.” (1 Peter 2:24) Are not these to be also the features of our following?--a life without blame, a tongue without guile, a surrender of will and a spirit of unselfishness? ======================================================================== CHAPTER 79: 04.005. THE SIMPLICITY THAT IS IN CHRIST ======================================================================== The Simplicity that is in Christ I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ-- 2 Corinthians 11:3. The primal reference here is to corruptions that crept in by the influence of pagan customs, ceremonies and traditions, disturbing primitive order and decorum. But the principle is too important to be limited to such narrow application. The contrast is between Christian simplicity and Satanic subtlety. The whole history of the Church reveals his wiles in corrupting the simple faith, life, and worship of the early Church assembly. In a single year radical changes took place, as may be seen by contrasting I Timothy and Titus with II Timothy, II Peter and Jude. We need continually to go back to the beginning and inquire as to the primitive simplicity both of doctrine and practice. We have only to look at present standards, and then at apostolic teaching and church conduct, to see that there have been very serious and alarming departures from the then prevalent ideas and ideals. In fact, some marked features of primitive church life have, in a measure, if not altogether, disappeared. Of these the following deserve a very prominent consideration: The Holy Spirit’s Conscious Presence and Presidency in the Church. Nothing was more characteristic of the Early Church. The Spirit of God had, then, in a sense, His Incarnation: Pentecost being His Birthday, and the Church His Body. How real this fact was appears from three conspicuous instances (Acts 5:9; Acts 13:2; Acts 15:28). The Prominence of Prayer, definite and united supplication and intercession, and its prevailing power. Pentecost was the result and reward of ten days’ continuous waiting on God. Afterward the very place was shaken where the disciples were assembled, and Peter’s release from prison and Herod’s sudden judgment were undoubted interpositions in answer to prayer. The Equality of Believers. All were together and had all things in common. When scattered abroad, all preached Jesus. The privileges were in common, and so were their obligations. They shared their goods that none among them should lack, and shared the work of evangelization that none of the destitute around them should be without the Gospel. Separation from the World. Never since, has the line of demarcation been so clearly drawn. They were chosen out of the world and sent back into it, not to be of it, but to bear witness to it. The undisputed imminence of the Second Advent gave emphasis to this separation and made them unworldly. ======================================================================== CHAPTER 80: 04.006. THE RECOMPENSING GOD ======================================================================== The Recompensing God The Lord God of Recompenses shall surely requite-- Jeremiah 51:56. This is one of the chosen names of Jehovah. He is the Lord God of Recompenses. The retributive aspect of the Divine character is not only no blemish; it is as necessary to His perfection as any other attribute, and itself as truly a perfection as His Law or His Love. The arch of government rests on two pillars--the sanctions of Law--the certainty of reward to well doing and retribution to evildoing. If either of these pillars gives way, the arch and all that rests upon it fall into wreck and ruin comp. Psalms 9:16, Daniel 5:27, 1 Samuel 2:3, Judges 1:6-7. Jeremiah specially reveals how God used Babylon, first, as the “hammer” to break in pieces and bruise other nations, and even His own people who needed correction; and then in turn He broke in pieces the “hammer of the whole earth”-- Jeremiah 50:23; Jeremiah 50:31. Note: God’s character, as the God of Recompenses The certainty of His requital The perfection of His knowledge and equity The singular correspondence of sin and penalty The merciful purposes of His long suffering The fearfulness of His final judgment The grace of His provision for pardon The Lord God of Recompenses appears often in poetic retribution, as in the judgments preceding the Passover. For eighty years the Egyptians sought to drown all Hebrew males; in one night vengeance was exacted for all these eighty years of murderous oppression, Haman plotted to hang Mordecai; he and his sons were the first that swung from the scaffold, etc. It would be interesting to collate all the instances of such exact recompense in sacred history, as the infallible proof of His moral government; for no chance coincidences can account for the awful exactness of His adaptation of penalty to offence, any more than for the exact correspondence of rhythm and rhyme in the lines of a poem. ======================================================================== CHAPTER 81: 04.007. CONDITIONS OF PROSPERITY ======================================================================== Conditions of Prosperity Whatsoever he doeth shall prosper-- Psalms 1:3. Three times, and at marked turning points in history, we have this lesson repeated. It was taught to Joshua as he assumed leadership of the Hebrew hosts; to David as he wrote the first of these spiritual lyrics, and to James as he left his witness to the New Testament Church; comp. Joshua 1:8, James 1:25. This psalm, however, reveals to us what are the conditions of such universal prosperity, under the figure of a tree. Nowhere else are they all presented at one glance, though elsewhere one, two, or even three of the four may be found. Here, in this first psalm, which is the natural vestibule to the whole collection, the grand factors that enter into the full conception of spiritual prosperity, all meet the reader. Life. This is a living tree, not dead wood. There must be divine life in the soul.-- John 3:16; John 3:36. Health. This depends upon healthful surroundings. The tree is “planted”by the irrigating channels of the Word. Growth. This depends on the assimilation of the Word to the inner life, as the water is transmuted into sap, and this into leaf, bloom, and fruit. Fruit. The final outcome, “whose seed is in itself after his kind.” It is interesting to trace in other passages of Scripture the partial lessons here taught as a whole. Thus, 1 Peter 2:2, 2 Peter 3:18, and especially John 15:1-10, the last the nearest in resemblance to the first psalm, and an advance upon it, because the personal abiding in Christ is an advance upon the planting by the water channels. Not until the Living Word was given could the full significance of the first psalm and its obvious reference to the written Word have their most illuminative exposition. But in both Scriptures we are taught that we must first of all live God’s life; that this life must have healthy conditions of meditative communion with the Word, and with God through it, in order to grow; and that on all these conditions depends the final result and crown of all, fruit abundant and constant. ======================================================================== CHAPTER 82: 04.008. THE BELIEVER AND THE WORLD ======================================================================== The Believer and the World They are not of the World-- John 17:14. Four portions of Scripture, taken together, form a complete guide to the child of God as to his relations to this world. First, the whole of John 17:1-26, our Lord’s Intercessory Prayer, then 1 John 2:15-17, James 4:4, and Revelation 17:1-18; Revelation 18:1-24. In the first of these, we are indirectly taught our position and mission in the world; in the second, the danger of loving the world and lusting after it; in the third, the essential hostility of the world to God; and in the fourth, the final doom of the world and the necessity of separation from it. In many other Scriptures various hints are given of the Believer’s duty or danger, with reference to the world; but these four testimonies are unusually complete and comprehensive, and leave little if anything else needful in the way of warning or teaching. Though they closely intertwine they are distinct. In each there is a special emphasis. Christ, in His prayer, teaches us that we have a definite witness to the world, and John shows us how that witness is annulled by the worldly spirit. James sharply reveals the irreconcilable enmity between God and the world, and in the Apocalypse we are warned of the risk of being involved in its plagues and destructive judgments. There is thus an increasingly loud and alarming voice of admonition and protest. Our Lord speaks as in a gentle whisper, as becomes a prayer; John’s words are like the mutterings of distant thunder; James speaks more sharply, as though the danger were more present, and imminent, and threatening, and the appeal more intense; and in the awful words about Babylon we seem to hear the trump of doom sounding in our very ears, as though the angels once more bade us “Haste! Escape for your life!” In our Lord’s Intercessory Prayer there are seven expressions that together teach a complete lesson. We are chosen and given to Him out of the world, And by Him sent back into the world. We are in the world, But not of it. Hated by the world, But kept from the evil that is in it. And, finally, through us the world is to believe. Here our whole relation to the world is outlined by a few strokes of the Divine pencil; our election, our mission, our position, our separation, our opposition, our preservation, our witness. ======================================================================== CHAPTER 83: 04.009. A CHALLENGE TO COURAGE ======================================================================== A Challenge to Courage Be not afraid of their terror, neither be troubled-- 1 Peter 3:12-15; comp. Isaiah 8:12. This seems to be a reference to Israel at Kadesh; comp. Numbers 13:25-33; Numbers 14:1-9. The language is appropriate to this, and to no other experience of Israel in the desert. “Fear ye not their fear, neither be thrown into consternation; but sanctify the Lord God always in your hearts.” When the spies returned, all bore essentially the same witness to the beauty and fertility of the land--as one flowing with milk and honey--and as to the giant sons of Anak; the point of unfaithfulness was the fear and despair of the ten, as contrasted with the confidence and courage of the two--Joshua and Caleb. These two did not depreciate the danger, but they appreciated the Deliverer. They saw that the face of the Lord is against them that do evil, and that we have only to sanctify Him in our hearts, and let Him be our fear and dread, and we shall fear no others. Their defense is departed from them, but the Lord is our refuge and strength, and if we go against them in His name they will be as bread for us, instead of devouring us. Joshua 14:1-15 contains a most instructive passage as to the final result of such fidelity to God and trust in Him as Caleb showed. Even at an advanced age, when natural strength fails, he was more than able to cope with the foe, however gigantic; and it is significant that the very stronghold of the giants became his own possession, inheritance and abode. The lessons are plain and most forcibly taught. Filial fear of God drives out servile fear of man. Harm cannot come to the holy. Piety is safety. We are not to look at the human foe, but at the Divine Friend. Even hindrances become helps to him who is on God’s side. The grand necessity: Sanctify the Lord God in your hearts. ======================================================================== CHAPTER 84: 04.010. THE HEART'S REST IN GOD ======================================================================== The Heart’s Rest in God Be content-- Hebrews 13:5. This whole concluding portion of this sublime Epistle, from Hebrews 13:5-21, seems to belong together, and teach seven consecutive lessons of a similar sort, as to the Heart’s Rest in God. Contentment with God’s Gifts, Hebrews 13:5-6 Faith in the Unchanging Christ, Hebrews 13:7-8 Stability in Holy Doctrine, Hebrews 13:9-10 Patience in enduring Reproach, Hebrews 13:11-14 Ceaseless Sacrifice of Praise, Hebrews 13:15 Pleasure in Doing Good Continually, Hebrews 13:16 The Repose of Humility, in Subjection to Authority, Hebrews 13:17-18 Here we have the Heart’s Quietude, Stay, Rock, Patience, Incense, Service, and Surrender. What lessons on the secrets of an undisturbed calm and peace! No worry about daily wants; no hesitation about trusting in Jesus; no uncertainty about truth; no shrinking from the cross; no unthankfulness for mercies; no idleness in service; no rebellion against authority. There can be no such outgo toward God and man unless there be first the income of a Divine Spirit. We must know God, and be able to say “The Lord is my Helper.” ======================================================================== CHAPTER 85: 04.011. THE THREEFOLD LEAVEN ======================================================================== The Threefold Leaven Beware of the leaven of the Pharisees and of the Sadducees and of Herod-- Matthew 16:6; Mark 8:15. By combining these two texts we get the full warning. The leaven of the Pharisees was Formalism, which often degenerated into hypocrisy. The leaven of the Sadducees was Rationalism: they were the skeptics and agnostics of the Jewish community. The leaven of the Herodians was Secularism, the spirit of the world, that especially caters to the powers that be, seeking worldly supremacy and advantage. This warning is one for all time, and is all-embracing. If there be any leaven that especially betrays the influence of the flesh, it is formalism and Ritualism, whereby one is lulled into a false security by an outward conformity to religious rites and usages, while these are but the polite disguises of fleshly indulgences and a carnal spirit. If in any leaven the subtlety of Satan is particularly to be detected, it is in Rationalism, which questions and even denies revealed truth, and substitutes human reason for Divine revelation. And obviously what constitutes Secularism is the spirit of the World, with its honors and dignities, wealth and power--the great snare of spirituality. Here, then, indirectly, the Lord bids us take heed and beware of the influence of the world, the flesh and the Devil. The Three-fold Leaven, all-comprehensive Its relations to our three-fold foe Its subtle method of working--permeating the whole lump Its assimilative power--making the whole lump like itself ======================================================================== CHAPTER 86: 04.012. LAW AND GRACE ======================================================================== Law and Grace For ye are not under the Law, but under Grace-- Romans 6:14. This does not mean a difference of historic dispensations, as though Old Testament saints and New Testament saints were saved on different principles: one by works, the other by faith. Paul, both to Romans and Galatians, cites Abraham as father of the faithful--of all who are justified by faith (Romans 4:1-25, Galatians 3:1-29). These ten words state a universal fact, that with all believers God deals not legally, but graciously, under a system in which Grace is the determining principle. Only thus can Justification, Sanctification, or Service be understood. Legal notions and spirit are a bar alike to all peace and progress. To look to the Law for help is to fall from Grace to a lower level. The utter contrariety of the two principles appears in such particulars as the following: The province of Law is to command. It is authoritative. The province of Grace is to enable. It is vitalizing. Law requires of us perfect obedience, in order to acceptance; Grace provides for us a perfect obedience, acceptance in Christ. Law, by its very perfection, lays on us burdens of duty; Grace interposes to lift our burdens and bear them for us. Law has no room for pardon, but must exact penalty; Grace remits penalty, and offers abundant pardon. Law can recognize only desert, and pays wages; Grace has no reference to desert, and bestows gifts. Law, therefore, brings the sinner into utter despair; Grace inspires hope, even in the most hopeless. Law cannot change character; it has no transforming power. Grace undertakes to make a sinner a “new creation.” How melancholy is the fact, therefore, that many who, in justification, learned to look unto Christ and be saved, should afterward look to themselves for sanctification, and, instead of standing fast in the liberty wherewith Christ has made them free, be again entangled in a yoke of bondage! ======================================================================== CHAPTER 87: 04.013. THE CHRISTIAN'S INVENTORY ======================================================================== The Christian’s Inventory All are yours; and ye are Christ’s, and Christ is God’s-- 1 Corinthians 3:22-23. Here nine possessions are enumerated, but they belong to four classes: Paul, Apollos, Cephas (Peter), as representative preachers and teachers, may stand for the whole body of the ministry of the Church; the world is all inclusive of the whole temporal order (κοσμος, the most comprehensive of the terms, translated “world”). Life and Death belong together as embracing all human history. Things present and to come include all duration, both temporal and eternal. Thus we are here told that all spiritual teachers and ministers, the whole creative order, the entire experience of our mortal career, and the whole succession of events in time and eternity, are made to serve the highest interests of a child of God. Then the basis of this universal possession is declared to be this; that the believer is by faith linked indissolubly with Christ, even as Christ is with God! There is thus a golden chain with three links: first, that which links God with all things; next, the link which unites God with Christ; and third, the link between Christ and the believer. Thus, through his vital connection with Christ, and Christ’s with God, the humblest regenerate soul becomes, with the Godhead, joint proprietor and possessor of all things. This suggests: The Comprehensiveness of the Inventory The Ground of Possession in Christ The Infinite Grace of the Endowment The Inevitable Conclusion: “Let no man glory in men” ======================================================================== CHAPTER 88: 04.014. THE FAITHFUL GOD ======================================================================== The Faithful God Know, therefore, that Jehovah, thy God, He is the Faithful God-- Deuteronomy 7:9. Here for the first time appears that new name of God, The Faithful One. Beautifully is this word framed--faithful--to remind that He is the natural and perfect object for faith fully to find its ground of rest and trust; and that He keeps faith with us in all His covenant promises and obligations. God’s faithfulness combines in itself at least six other attributes, like a dome surmounting and crowning a structure, and supported on six pillars: namely: His Truth, which makes it impossible for Him either to be false or faithless; His Righteousness, which makes Him infinitely sensitive to any obligation that He assumes; His Power, which is the eternal guaranty of His ability to do as He promises; His Love, which assures us of His tender sympathy for all our needs; His Omniscience, which devises such wise methods for working out His gracious ends; and His Unchangeableness, which forbids any forgetfulness of His promises, or alteration in His plans. Careful study of the Word of God will reveal at least seven forms in which stress is laid upon His Faithfulness: As a Pardoner (1 John 1:9). Faithful and just to forgive, and cleanse those who confess and forsake their sins (Proverbs 28:13). He was under no obligation to forgive till He had promised. Then faithfulness to His word was at stake, comp. Hebrews 2:17. As a Protector (1 Corinthians 10:13). God is Faithful in Protecting the tempted soul, making a way to escape, that sin may not be irresistible. If there were no possibility of escape, would not the sinner become irresponsible? But God opens the door of flight. As a Provider. This thought abounds especially in the Psalms, comp. Psalms 92:2 and Lamentations 3:23. Every night and every morning we may find proofs of his faithful provision for us--in waking and sleeping hours alike (Genesis 22:14). One of God’s titles, Jehovah the Provider. As a Promiser (Hebrews 10:23). He is faithful that promised (Hebrews 11:11). She judged Him faithful who had promised. The former text reveals His faithfulness, and the latter, faith as counting upon it. These are two beautiful companion texts. As a Purifier (1 Thessalonians 5:24). The reference here is to the sanctifying work of the Faithful God, who calls us to Holiness, and also will purify us from all iniquity, comp. 1 Peter 4:19 where He is called the Faithful Creator, perhaps because He has such skill in adapting the means to the ends. As a Preserver (1 Corinthians 1:8-9). Here His faithfulness appears in confirming the believer unto the end (2 Thessalonians 3:3). Here similarly, in establishing us and keeping us from all evil. Having begun a good work, He faithfully perfects it. As a Performer (Romans 4:21). Abraham was fully persuaded that what He had promised He was able also to perform. The emphatic word is perform. The contrast is between saying and doing, and in this case the doing involved a miracle. Mark 11:22 may be freely rendered Reckon on God’s good faith (2 Timothy 2:13). If we believe not (are faithless), yet He abideth faithful; He cannot deny Himself (Micah 7:20). What was covenant mercy to Abraham became truth to Isaac. God was not bound to extend mercy to Abraham’s seed until He had entered into covenant. Then what was at first Mercy became Truth. ======================================================================== CHAPTER 89: 04.015. THE LEADERSHIP OF A CHILD ======================================================================== The Leadership of a Child And a little child shall lead them-- Isaiah 11:6. The primary reference here is, of course, to God’s own “little child” and his millennial reign. He is the human offshoot of Jesse’s stem, on whom rests the sevenfold Spirit of the Lord, and who subdues even the most violent and intractable natures. But there is a deeper thought here of wider application, and it may be expressed in three forms: The child-days lead, form, and fix the future history and destiny. The child-traits lead the way in all virtues of character. The child-spirit leads in influence upon human society. First, as to child-days. “The child is father to the man.” Samuel was established to be a prophet of the Lord, while yet a child. Luther’s schoolmaster, John Trebonius, used to doff his cap to the boys because he saw in them the future burgomasters and chancellors. Second, as the child-traits. There are four characteristic qualities of childhood about which all the virtues cluster. Truth, center of simplicity and sincerity; Faith, akin to humility and docility; Hope, inspiring cheerfulness and aspiration; and Love, fountain of impartiality and generosity. Third, as to child-spirit. It subdues even the most cruel, stubborn, and violent natures. Hence here the reference to the rapacious wolf, the treacherous and ferocious leopard, and the cruel and violent lion--all of them led by the little child. A few practical inferences are helpful: We must not despise childhood’s golden opportunities. They can never be recalled if wasted. We need to carry forward into manhood and old age the childlike traits, cultivating and guarding them. It is simplicity, not subtlety, whereby the greatest power is ultimately wielded over men. True greatness consists in genuineness and generosity, the union of perfect sincerity and magnanimity. Hence rank in the Kingdom of Heaven depends upon the measure of holy childlikeness. Hence, also, the grand epoch for securing conversion to God is that of childhood, perhaps much earlier than we think. The Church that is not God’s nursery for young plants will find few flourishing trees for her courts. ======================================================================== CHAPTER 90: 04.016. THE FIRST GREAT THING ======================================================================== The First Great Thing Seek ye first the Kingdom of God and His righteousness Matthew 6:33; comp. Php 3:13-14. Taken together, these teach us one of the supreme lessons of God. “But be seeking first the kingdom and its righteousness; And all these things shall be added unto you.” “One thing, however! The things beyond forgetting, And the things before eagerly reaching out unto, With the goal in view, I press on! For the prize of the upward calling of God in Christ Jesus.” I. The Command--These are strictly parallel passages. They teach essentially the same lesson. There is but one thing to be put first; all else is to be secondary and subordinate; and, in fact, so thoroughly secondary and subordinate as to be practically lost to view. The word “behind” means not only of the past, but what is voluntarily left behind as something unworthy of a disciple--what has been counted loss and dung for Christ. This saying of Christ teaches us what is to be habitually sought first. Be constantly seeking--a continuous present--the Kingdom and Righteousness of God. In other words, to be holy and to make holy. Righteousness for oneself, the spread of the Kingdom in the conquest of others. This may be the “high” or upward calling. The calling is holiness; the upward calling is usefulness in making others holy. The first marks a goal, the other a prize. II. The Promise--“When the great bargain is concluded before God, between God and the soul of man, He throws in the good and needful things of this life as unworthy of mention in so great a transaction”--Dr. Mark Hopkins. God’s principle of dealing is this: When we put first what belongs first, He adds the secondary to the primary, without our seeking the lesser good; but when we put first what belongs second, we forfeit the primary altogether, and we have not even the assurance of the secondary, for there is no promise ever given of secondary good except when kept in its normal relation to the primary, comp. 1 Kings 3:9-14. ======================================================================== CHAPTER 91: 04.017. THE UNSEEN WORLD ======================================================================== The Unseen World We look not at the things which are seen, but at the things which are not seen-- 2 Corinthians 4:18. Five golden thoughts are in this paragraph, 2 Corinthians 4:16-18 : There is a world of the unseen. Here are the highest verities and realities. Genesis 1:1 : “In the beginning God.” The Invisible God, infinitely greater than all He made. The things no sense can perceive are the great things. No force is visible. We can see phenomena, but not their cause. Gravitation, light, and heat, electricity, and magnetism; all these are invisible. Life no man ever saw, nor thought, nor desire, nor love. There is a sense of the unseen. Hebrews 5:14. “We look,” etc. Imagination is the sense of the invisible. Memory is the sense of a vanished past; Hope, of an unseen future; Reason, of truth; Conscience, of right and wrong. These senses may be cultivated and exercised, so as to become far more acute and keen of perception; or dulled and blunted and seared into insensibility. There is an experience of the unseen. “We walk,” etc. Holy men and women have lived in the unseen world and walked with the unseen God. e.g., Pastor Gossner and his mission work--“Ringing only the prayer bell”; George Muller, Hudson Taylor, Quarrier, etc. There is an effect of the unseen upon the seer. “The inward man is renewed.” The tendency of things seen is to exalt the carnal. God gives us the Sabbath to exercise our spiritual senses; so, of the Word of God, to introduce us into hidden mysteries; Prayer, to acquaint us with an unseen God. “Moses endured as seeing Him who is invisible.” There is an effect of the unseen upon the seen. Our affliction, however heavy, becomes light in comparison with the eternal weight of glory. Our habit ought to be to weigh every experience in God’s scales, where earthly things weigh light, and heavenly things heavy. Then we should reverse many of our present judgments, and learn to give things their true value. Maxims: The only things in the universe that can work harm to us or good for us are the unseen forces. Nothing material, visible, tangible, is to be dreaded, nor can it be utilized largely. It is the unseen forces, that lie behind phenomena, that alone represent Power. Our most valued senses are not the five physical, but the five spiritual: Reason, the sense of truth; Conscience, the sense of right; Imagination, the sense of the invisible; Memory, the sense of the past; Sensibility, the sense of the morally beautiful. All true estimates depend on comparison. We must learn to measure and weigh by God’s own standards. Worldly things put in heaven’s scales weigh light; heavenly things in worldly scales weigh light--but the latter is a false estimate. The disciple of Christ is one who lives, sees, walks, in the unseen world. There alone faith reaches her greatest triumphs. And for the sake of our discipline in the power of seeing invisible things, God often constrains us to walk by faith when sight no longer avails. ======================================================================== CHAPTER 92: 04.018. THE HEAVENLY VISION ======================================================================== The Heavenly Vision Whereupon … I was not disobedient unto the Heavenly Vision-- Acts 26:19. The conversion of Saul of Tarsus has a threefold detailed narration in the Acts of the Apostles: Acts 9:1-22; Acts 22:21; Acts 26:1-20. This repetition is designed for emphasis, and for the valuable lessons suggested. Let us select six: A Vision. Every man has his Damascus. God reveals to him at some time, and in some way, truth which, if followed, brings new light. All depends on how the light is used. Even the heathen are not left without light, comp. Romans 1:18-32; Acts 14:17. How God deals with those who seek to follow light is shown in Acts 8:26-40; Acts 10:1-6. A Decision. Two questions only were asked by Paul: “Who art Thou?” “What wilt Thou?” Henceforth immediate and implicit obedience at any cost. “Thy will be done.” Such a decision turns the crisis of history and destiny, and is the soul of faith and love. A Mission. God sent him to serve and to witness. As to service, it was to open eyes, and turn feet into new paths. As to witness, it was to expand with new experience. Even yet through his fourteen epistles Paul is serving and witnessing. The Power of Grace. Here is a moral miracle--an immediate transformation of conduct and character. The stress is upon immediateness: “Forthwith, straightway.” A radical revolution possible only to God. A Pattern of Salvation, comp. 1 Timothy 1:14-16. It exemplifies two grand facts: There is no limit to forgiveness when there is penitence and faith. There is no limit to serviceableness when there is full surrender. A Proof of Christ’s Resurrection. Gilbert West and Lord Lyttleton planned an assault on the fortress of our faith; but, in the studies of the New Testament necessary to discover the weak points, they came upon Saul’s conversion and concluded it was unaccountable except on the supposition of an actual vision of the Risen Redeemer, and both of them became defenders of the faith they had proposed to destroy. ======================================================================== CHAPTER 93: 04.019. LIMITING GOD BY UNBELIEF ======================================================================== Limiting God by Unbelief Yea, they turned back and tempted God, and limited the Holy One of Israel-- Psalms 78:41. Introduction, Psalms 78:1-9. The Psalm proper begins at Psalms 78:10, and extends to Psalms 78:72 --sixty-two verses. Midway is Psalms 78:41, which is thus the center of the Psalm and of its lessons. Here it is charged against Israelites that they “provoked God in the wilderness and grieved him in the desert”; that they turned back and tempted Him and limited--set limits to--the Holy One of Israel, and that they remembered not His hand. For illustration of this, comp. Exodus 17:1-16 and Numbers 21:1-10, and Hebrews 3:7-19; Hebrews 4:1-11, which last is the New Testament commentary on these Old Testament transactions. These Limitations, set upon God by unbelief, were manifestly two: They limited God in their conceptions of His power--of what He was and could do. They limited God in the exercise of His power--His practical ability to do--by their limited capacity to receive blessing. The Psalm teaches us that these limitations were set principally by three means: By Forgetfulness. They forgat His works and wonders (Psalms 78:11). By Lawlessness. They kept not the covenant of God, and refused to walk in His law (Psalms 78:10). By Faithlessness. They believed not in God, and trusted not in His salvation (Psalms 78:22). These three specifications complete the analysis of the Psalm’s contents and explain all its teachings. The philosophy of limitation is equally plain and easy to be understood. Forgetfulness limits God by making us unmindful and unthankful. All the records of the past are meant as an argument to faith and a rebuke to discouragement. But when His past mercies are forgotten all the inspiration furnished by experience is lost. Lawlessness limits God by the disobedience of heart and will, which constantly challenges punishment instead of blessing. How can God in self-consistency continue to bestow favor upon the rebellious? This would be to set a premium upon disobedience. Faithlessness limits God by shutting the doors to the incoming of blessing. Much of the highest good depends upon our power to receive. “The light of the body is the eye”--because all the light of day would not illumine an eyeless man. Faith is capacity to perceive and receive; and without it there can be no taking of God’s gifts. Thus the limits set upon God are three; a treacherous memory, a rebellious will, and an unbelieving heart. Where these exist in us, it is like going to war against a powerful enemy, with an empty treasury, with no allies, and no weapons. ======================================================================== CHAPTER 94: 04.020. THE WORLDLY CHOICE ======================================================================== The Worldly Choice They all … began to make excuse-- Luke 14:18-20. As F.S. Arnot, of Garenganze fame, thoughtfully remarks, the lesson, here suggested, of the awful danger of a rejection of God’s grace for the sake of worldly gain, occupation, and companionship, is enforced in the four or five chapters that follow: Luke 15:1-32. The prodigal son is reduced by such rejection to utter beggary, but happily repents in season. Luke 16:1-31. The rich man enjoys his worldly choice and is prosperous in this world, but in the life to come is a hopeless beggar. Luke 17:1-37. The Lord foretells how such trifling treatment of grace will go on to the end of the age and issue in eternal disaster. Luke 18:1-43. The Pharisee and Publican suggest how, on one hand, under outward propriety of religion, such rejection may hide; and how, on the other hand, under outward sin and the life of an outcast, may be found a heart penitent and justified. Perhaps the rich young ruler in Luke 18:1-43 is an example of the Pharisee; and Zacchaeus, in Luke 19:1-48, of the publican. This outline may profitably be expanded: the theme being--The Unanimous Trifling. Comp. Matthew 22:2, “made light of it.” Three leading excuses: Purchase of land, preoccupation, association. The special lesson is the power of worldly greed, worldly toil, and worldly ties, to lead men to make light of God’s salvation, the chapters following illustrating the folly of such a course: Luke 15:13-16. A human soul brought down by such choice to the lowest beggary and want in this life. The “great supper” is here set forth as full provision in the Father’s House. From this wretched destitution, however, there is a repentance and return. Luke 16:19-26. A prosperous sinner, who goes to his farm and merchandise, and, perhaps, to his wedded wife, grows rich and prosperous, but in this life receives his good things, and in the next is poor indeed. Per contra a beggar in this world, who belongs to God, has his place, after death, at the heavenly banquet. This parable thus lifts the veil, and shows us things beyond this life. Luke 17:26-33. Prophecy of Christ that thus it will be even to the coming of the Son of Man. Note the emphasis on buying and selling, planting and building, and marrying, until the flood came, and again, until the Son of Man comes. Luke 18:9-14. In the case of the Pharisee there is not an open and apparent refusal of God’s invitation, but an outward acceptance, with a real forfeiture; while the publican, who was despised and considered an outcast, was the real partaker. Luke 18:27. The rich young ruler, not a sinner outwardly, but held fast by love of money and going away sorrowful--a proud Pharisee. Luke 19:1-10. Finally we have a publican and prosperous sinner, like Dives, but who, before too late, renounced worldly wealth and dependence for discipleship. Taking these altogether: Sinners Rejecting God’s Grace for the World Then-- Example of Being Reduced to Beggary, and Repenting and Returning Example of Worldly Prosperity, and Hopeless Beggary Beyond Example of Unconscious Beggary and Outward Propriety, etc. Example of Riches and Morality, and yet Rejection of Grace Example of Riches and Wrongdoing, and yet Acceptance of Grace This is an example of the effect of studying divine truth in its connection. Many additional beauties appear when we look at each lesson only as a link in a chain, each link diverse from the others, yet connected with the rest. Matthew’s gospel is the gospel of Salvation, and from beginning to end presents the phases of that great theme. ======================================================================== CHAPTER 95: 04.021. THE CARNAL AND SPIRITUAL MAN ======================================================================== The Carnal and Spiritual Man And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ-- 1 Corinthians 3:1. The Carnal Man is marked by seven features: He is carnally minded, Romans 8:5-7 He is carnally limited, 1 Corinthians 3:1 He is carnally weak, 1 Corinthians 3:2 He is carnally bound, enslaved, Romans 7:14 He is carnally disposed, 1 Corinthians 3:3-4 He is carnally opposed to God, Romans 8:7 VII. He is carnally doomed, Galatians 6:8 The Spiritual Man: He is spiritually born, John 3:6 He is spiritually led and taught, 1 Corinthians 2:10-12; Romans 8:14 He is spiritually minded, Romans 8:5-6 He is spiritually renewed, Ephesians 4:23 He is spiritually sealed, Ephesians 1:13 He is spiritually filled, Ephesians 5:18 VII. He is spiritually freed, Romans 8:2 ======================================================================== CHAPTER 96: 04.022. MARKS OF A TRUE CHURCH ======================================================================== Marks of a True Church We are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh-- Php 3:3. Here seems to be an occult reference to the Trinity. Worship of God the Father, rejoicing in Christ the Son, and having confidence only in the Holy Spirit. These are the marks of a circumcised or separated people: Spirituality of Worship, in contrast to formalism, ritualism, and estheticism. Satisfaction in Christ Jesus, as opposed to secularism, worldliness. Dependence on the Holy Spirit instead of fleshly energy and works. They seem also to belong in this order also; for one of the first lessons is that of real devout communion with God (Matthew 6:6). Nothing is more necessary as laying true foundations for godly living. It enables us to practice the presence of God, and hallows all honest and honorable toil, making it a divine vocation. Then we need to have Christ revealed to us within as an indwelling life and power. The sense of nearness and dearness to Him--“My Beloved is mine”--causes ecstasy. The soul, enamored of Him, feels no more the charm of lesser things; comp. Paul in this very chapter (Php 3:1-21). And then we learn a third lesson, that the flesh--the carnal nature--is incapable of anything spiritual--of holy affections or activities. We become watchful against the energies of the flesh, lest they displace those of the Spirit. ======================================================================== CHAPTER 97: 04.023. ALL NEED SUPPLIED ======================================================================== All Need Supplied My God shall supply all your need, according to His riches in glory by Christ Jesus-- Php 4:19. This verse must be studied in its position at the end of this great Epistle of Renunciations and Compensations. Here the believer is seen emptying himself for Christ’s sake of all that he had counted gain to himself. He is therefore reduced to a voluntary condition of absolute poverty and dependence. And now what is he to do? Abandon himself in his destitution to the Father in Heaven, and repose absolutely in His love and care. This final chapter (Php 4:1-23) is the summing up of the whole practical argument. Do not abandon yourself to God until you are persuaded both of His power and love; but, having done so, do seven other things: Being in the Lord, as your new sphere of being, Rejoice Always (Php 4:4). Be calm and patient under all provocation. He is always next to you (Php 4:5). Banish all care and anxious thought. Pray and praise (Php 4:6-7). Keep your thoughts on Divine Themes, not on worldly trifles (Php 4:8). Discipline yourself to contentment with any state He appoints (Php 4:11). Be confident in His strength as perfected in your weakness (Php 4:12). Cast yourself on Him for the supply of every need (Php 4:19). The last thought is the contrast of our need with His supply; our poverty in humiliation with His riches in glory; our little wants with His great riches. ======================================================================== CHAPTER 98: 04.024. GOD'S OLIVE TREE ======================================================================== God’s Olive Tree The Lord hath called thy name, A Green Olive Tree-- Jeremiah 11:16. Here we are definitely told that Jehovah has given this name to His people (comp. Psalms 52:8, Romans 11:17, etc.). When God gives a name it means correspondence with character, conduct, history, and destiny. In the Bible Name is the nearest equivalent of Nature. There are at least ten particulars in which this name fits into the facts of Hebrew history: The Root--Abram and patriarchs The Soil--Canaan, in which planted by God. The Branches--Israel and Judah, with minuter ramifications The Fatness--Privileges: the Law, Oracles of God, Tabernacle, Oil of Spirit, etc. The Fruit--Consummate bloom--Messiah The Excision--Branches cut off on account of unbelief The Graft--Believing Gentiles grafted in, in their room The Re-Graft--Excised branches ultimately restored The Husbandman--God Himself The Final Glory--Flourishing, faithful, fruitful, etc. (comp. Romans 11:1-36) ======================================================================== CHAPTER 99: 04.025. KNOWING THE NAME OF GOD ======================================================================== Knowing the Name of God They that know Thy name will put their trust in Thee-- Psalms 9:10. Here again, the name, being the nature, it stands for the Person, the character. Man’s name is often the exact opposite of himself, but God’s names are revelations of God. Hence the meaning here is that a true knowledge of God’s nature or character as revealed in His chosen names and titles leads to involuntary trust in Him. This is the way both to inspire and increase faith. There are two ways in which men seek more trust in God. One--the false way--is to fix attention on the faith, trying thus to quicken confidence in Him. The other way--the only true way--is to fix the eye on God as the object of faith. If we learn what sort of a God He is, we shall, even without effort, put in Him our trust. He will draw out our affection and confidence if we really know and understand Him. Trust is from the same root as truth--true, truer, truest--trust. It is repose upon God’s truth. Faith rests on His faithfulness. Hence the more we know of His truth and faithfulness the more perfectly do we rest and repose upon them. Trust is the response to His attraction, but we need to come within the range of that attraction. His Word He has magnified above all His name as the grand mirror of Himself. Having the written and living Word together, we have no reason to ask, “Show us the Father.” In the Scriptures and in the Lord Jesus Christ we have a complete exhibition of God’s Being. It is worthwhile to study God’s names as found in the Scriptures. They are numerous, but significant. Some of them indicate His natural, others His moral, attributes, and there appears to be a progress of doctrine from beginning to end. Observe the three main words in this verse--name, know, and trust. Take as basis for this study the following names of God: Almighty God, Genesis 17:1. Power first, because without this He could do nothing for the trusting soul. In Abram’s case it was Creative Power, giving Isaac after the age of childbearing, quickening Sarah’s dead womb (Romans 4:17-21). Jehovah, Exodus 3:13-15; Exodus 6:3. Eternity seems to be the leading thought in that untranslatable word, which represents at once the past, present, and future of the verb, to be, and expresses the idea of an eternal present--I AM, the Living One, Fountain of Life, and forever the same. Hence to be trusted as the covenant God (comp. Exodus 34:5-7). Holy, Father, Redeemer, Isaiah 57:15; Isaiah 63:16; Isaiah 64:8; Isaiah 66:1-2. Isaiah is specially rich in Divine names and titles. Here we have names expressing God’s Holiness, Fatherhood, and Redemptive relation. We are in the department of moral attributes and His relation to men in grace. What an inspiration to our faith! Light, Love, 1 John 1:5; 1 John 4:8. Taken together with Jehovah, in which the great thought is Life, we have God as Life--the essence of all being; Light, the essence of all intellectual excellence; Love, the sum of all moral excellence. Such a God we must trust. He has and is Power infinite, and Eternal Life; He is Holy, yet gracious, a Father and Redeemer. He has and is infinite Light and Love, and cannot err through ignorance or malice. He is the perfect object of trust and faith (comp. John 17:3). This is Life Eternal that they might know Thee, the only TRUE GOD. ======================================================================== Source: https://sermonindex.net/books/writings-of-arthur-t-pierson-volume-1/ ========================================================================