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 Müller 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 Müller 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 Müller 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 Müller's transformation! Saul had in his favor a conscience, however misguided, and a morality, however pharisaic. George Müller 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 Müller!
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 Müller 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 Müller 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 Müller, 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
