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Devotional

Chapter 1 - From His Birth To His New Birth

7/31/2016

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​GEORGE Müller OF BRISTOL

AND HIS WITNESS TO A PRAYER-HEARING GOD

By ARTHUR T. PIERSON

​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 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 a the same yesterday and today 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 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 formed 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 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 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 Wolfenbüttel, 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, 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 Müller, 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, 182l, until the 12th of January ensuing, during all of which George Müller 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 first 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 Müller 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 clerics, 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. By 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 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, Molière 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 Müller, and, when the mighty passions of his evil nature were roused, his resolves and endeavours were so 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, not able 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 Müller 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 Müller, 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 Müller 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 easily 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 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
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​Introduction by Mr. James Wright and A Prefatory Word

7/30/2016

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George Muler

​Introduction by Mr. James Wright and A Prefatory Word

​GEORGE Müller OF BRISTOL

AND HIS WITNESS TO A PRAYER-HEARING GOD

By ARTHUR T. PIERSON

​Introduction by Mr. James Wright

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 Müller," 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:

Ist. The last volume of the Narrative ends with the year 1885, so that there is no record of the last thirteen years of Mr. Müller'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. Müller'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. P. 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. Müller 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. Müller, 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. Müller'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 (Gal. i. 24), viz.,

"They glorified God" in him.

James Wright.
18 Charlotte Street, Park Street,
Bristol, Eng., March. 1899.

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 Müller," 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. Müller'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. Müller'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. Müller's associate and knew him so intimately.

So prominent was the word of God as a power in Mr. Müller'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 Müller'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?
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To Save Sinners

7/29/2016

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To Save Sinners
A Sermon preached at Bethesda Chapel, Great George Street, Bristol, on Sunday Evening, April 4th, 1897.

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting.- I Timothy i., 15, 16.

THE first point we have to consider in these verses is this, that the statement of God the Holy Spirit that Christ came into the world to save sinners is a faithful saying. That implies there is not a shadow of doubt regarding the fact that "Christ Jesus came into the world to save sinners." The matter is as certain as that the earth is in existence. The matter is as cer­tain as that God invariably speaks the truth, and nothing but the truth. It is declared in the Word of God, given by inspiration; that is, written under the immediate power of God the Holy Spirit-therefore it is without a shadow of doubt. And we who are be­lievers in the Lord Jesus Christ should again and again, while life is continued to us here on earth, seek to sound it out far and wide, as much as we possibly can, that it is an entirely correct, perfectly true statement that "Christ Jesus came into the world to save sinners."

The second point regarding this is, that the statement deserves to be accepted. It is "worthy of all acception" we read. And we have, therefore, to ask ourselves regarding the first, Do we believe the statement that "Christ Jesus came into the world to save sinners?" Secondly, Have we in heart received this statement, which God the Holy Spirit makes by the Apostle Paul-for on receiving it, or not receiving it, depends the salvation of our souls! O let us not lightly treat it! Let us not simply read it and speak about it, and have certain notions regarding it; let us not be satisfied until in our inmost souls we have received the statement really and truly that "Christ Jesus came into the world to save sinners."

Then the next point we have to weigh regarding our text is this, it is not stated that Christ Jesus was born into the world to save sinners-though had it been thus stated it would have been perfectly true, for, in reference to His humanity, the Lord Jesus Christ was born into the world. But here His humanity merely not referred to, but more particularly by the statement that "He came into the world to save sinners,"His divinity is alluded to, His existence before He was seen on earth. Then He existed, for He is the Creator of  the universe, the Upholder of the universe, and He existed from eternity, for He had no beginning of days.  This is the particular point, that we have to lay to heart here-that He came into the world to save sinners.

And this brings before us a deeply important truth, regarding which all believers in the Lord Jesus should be clearly, distinctly instructed. In the Messiah, in the Saviour of sinners, in Christ, was united both the human and the divine nature. He was really and truly a man, like ourselves, sin only excepted There was never found a single sin, as to action, nor as to word, nor as to thought, in our Lord Jesus Christ. He ate and drank, He slept, really and truly slept like ourselves, was altogether human like ourselves, sin only in every way most perfectly excepted. It was necessary that He should be really and truly human, in order that in our room and stead, by per­fectly fulfilling the law, He might work out a righteous­ness in which we could be accepted before God, through faith in His Name. For this very reason, it was neces­sary that He should be human like ourselves, that He should come under the Law, that He might fulfil the Law, and thus bring in everlasting righteousness to the poor sinner who trusts in Him. So that we, on account of Christ, could be reckoned righteous on the part of God. This is most precious, and we have to ponder it again and again, and to see clearly and distinctly that we may have full comfort under the deep consciousness of our manifold failures and shortcomings.

Further, it was absolutely needful that He should be truly human like ourselves, sin only excepted, in order that, as a human being, He might feel, really and truly feel, the punishment which came on Him as our Substitute. Had the Saviour been only divine, and not truly human also, He would not have felt the pain and the suffering while passing on through this vale of tears for thirty-three years and a half, and especially when He hung on the Cross, when His precious hands and precious feet were pierced through with large nails, and when He shed His blood for the remission of our sins. O how deeply important it is to consider all this!

Then, lastly, it was needful that He should be truly human, sin only excepted, in order that, as our Great High Priest, He might feel sympathy for us, in our trials, in our sufferings, in our pain, and in our need.  For these reasons, then, it was necessary that the Saviour of sinners should be truly human. But this is only one side of the truth. The other side is that He was at the same time as really and truly divine as the Father! This was perfectly needful, in order that, in the first place, He might be able to endure all that which came on Him, in connection with the hour of darkness. A mere human being, though perfectly holy, perfectly sinless, could not have been able to endure all these pains, and torments, and agonies, which were brought on Him, when, as our Substitute, He bore the punishment, which we deserved, for our numberless transgressions. For this reason it was absolutely needful that 1the Saviour of sinners should be divine, as well as human. 

It was further necessary that He should be divine in order to give value to His precious blood, for by it not merely one sinner was to be saved, not merely a thousand sinners, not merely a million sinners, but an innumerable company. Therefore this must be the blood of the God Man, Christ Jesus, not merely the blood of the man, Christ Jesus, not merely the blood of the One, Who had been born at Bethlehem by the Virgin Mary, and brought up at Nazareth as an ordinary man, but the God-Man, the Creator of the uni­verse, the Upholder of the universe. And thus, because of His being really and truly God, power was given to that blood shed for the remission of our sins, to save an innumerable multitude! O how precious the considera­tion of this, that we may have full consolation in the fact that He Who died on the cross shed the blood of the God-Man, a the blood of God," as it is stated in the 28th verse of the 20th chapter of the Acts of the Apostles.

Lastly, it was necessary that He should be truly divine, in order that the powers of darkness might not have the ability of overthrowing the atoning work which our precious Lord Jesus began on earth, and is carrying on now in glory. Had He, our Substitute, been merely human, though the most holy and spotless of human beings, the devils would have sought oppor­tunity, without hesitating one moment, to overturn this atoning work of His; but because the atoning work was commenced and is carried on by One Who is really God, Satan, who is a mere creature, cannot overturn the work. Therefore, the salvation of our souls is certain. Now, may the beloved young disciples particularly seek to clearly understand the necessity of the true humanity of our Lord, and the true divinity, as being absolutely needful regarding the salvation of our souls.

The next point we have to ponder is that, "He came into the world to save sinners." This word is full of comfort in particular. O what would have become of all who are believers in Christ were there not this statement. Had it been stated, "He came into the world to save good people, who needed something of His help; excellent people, who were not completely perfect, and needed a little of His heIp!" O, then, what would have become of great sinners like myself? We should have no comfort. But it is simply stated, "He came into the world to save sinners." Therefore none are excluded, whether they are young sinners, or old sinners, whether they have been guilty of many sins or few sins! No exception made here! "He came into the world to save sinners." That implies even the oldest sinners, the most notorious sinners, the most hardened sinners; those who have been guilty times without number, those whose sins are more in number than the hairs of their head. Even such can be saved by Him. O how precious! O how precious! No poor sinner is ex­cluded, provided he seeks salvation in God's ap­pointed way, through the Lord Jesus Christ. O un­speakably blessed this!

Now what have we to do on our part, in order to par­take of the benefit of what the Lord Jesus Christ has done, as our Substitute, is first to see the need of a Saviour. There are many people who think themselves very good, very excellent people, who look on the drunkard, the thief, and the robber with utter contempt, because they regard themselves as such very good and excellent people. They trust that by their good life and excellent deportment they will get to heaven, not knowing that, by our own strength, we can only fit ourselves for hell. But of the thousands upon thousands, the tens of thousands upon tens of thousands that have been on earth since the creation, there has not been one single individual ever found who by his own goodness and merit and worthiness, brought himself to heaven. On the other hand, num­berless individuals, by their own goodness and merit, have brought themselves to hell, to perdition, because they trusted in their own goodness, instead of trusting in Christ.

Therefore the first thing, in order to partake of this salvation prepared by the Lord Jesus Christ for poor sinners is that we see, clearly and distinctly see, we need a Saviour, that we cannot save ourselves by our own goodness, merit, and worthiness. In the Word of God, our own righteousness is compared to filthy rags, and God will have no filthy rags in heaven. Clean, fine, white linen, spotlessness, He requires for His own presence. I repeat, therefore, the first thing, if we desire to be saved through Jesus Christ, is that we see we are sinners, that we see we need a Saviour, and that we put our trust in Him alone for salvation. If we cannot see this, we should ask God to show it to us, and should read His Word, in which it is plainly stated -for instance, in the first three chapters of the Epistle of Paul to the Romans, and in the second chapter of the Epistle to the Ephesians, besides a number of other portions-that all human beings, without exception, are sinners. Then when we see it, we have to confess before God that we are sinners, deserving punishment; and have to ask Him that He would be pleased, by the power of His Holy Spirit, to help us to put our trust alone in Jesus for the salvation of our souls. Thus is brought to us peace and joy in God; and the more we enter into it, the more clearly we see it and apprehend it, the greater will be the peace and joy in our souls.

After the Apostle Paul had made this statement, that "Christ Jesus came into the world to save sinners," he adds, "of whom I am chief." This not merely carelessly or in a flippant way uttered. Nothing of the kind! This is his sure and hearty conviction, that he was the greatest sinner, that he was the chief of sinners, for he could never forget that he had been so great a perse­cutor of the Church of God, that he had again and again and again beaten the believers in Christ, that he had cast them into prison, that he had worried them until at last they blasphemed the Name of Jesus-at least he had aimed at it, and would not let them go till he had done his utmost to make them do so-and then, lastly, whenever he possibly could, he had sought to see that they were put to death. Now, on account of all this, which he never could forget and which he refers to again and again in his epistles, and in the Acts of the Apostles, he calls himself "the chief of sinners." We, in a thoughtless and flippant way, may use the same expression; but we should lay it to heart that thus it was not with the Apostle Paul. He meant what he said in calling himself, " the chief of sinners."

But this is only one side of it! Here comes the other side. He obtained forgiveness, pardon. "Howbeit for this cause I obtained mercy, that in me, first, Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting." The first thing we have to observe re­garding this second verse of our text is, that the Apostle Paul knew he was a forgiven sinner, a pardoned sinner. Now, how is it with ourselves regarding this point? I am now particularly referring to believers. If we are believers in the Lord Jesus, do we know that we are forgiven ones? Do we know that everyone of our sins is forgiven? That not a single sin shall be brought against us hereafter, if we are believers in the Lord Jesus Christ? That, therefore, the one only hateful thing which stands between the sinner and his God, that is sin itself, is put aside? That in the sight of God, we are clean ones, spotless ones, holy ones, because we are forgiven ones. O how precious!

I walk up and down in my room in prayer and in meditation about the things of God; I come out before God with this sin and with another sin, with very many sins of which I have been guilty, and which God the Holy Spirit brings to my remembrance! But it is always wound up with "These, my numberless trans­gressions, are forgiven!" Everyone of my sins for­given! Not a single sin remains unforgiven! There­fore I am completely reconciled to God, and God re­conciled to me! O how precious! And the result of it all is peace and joy in the Holy Ghost! Not decreased by the remembrance of all our numberless transgres­sions, but increased more and more, because we see more clearly God's wondrous love to us in Christ Jesus.

Should there be a single believer present who does not yet know that his sins are all forgiven, completely forgiven, that he has obtained mercy from God, though a sinner, a great sinner, let such a one not give himself rest till he knows it for himself, for there is no lasting peace till we come to know that all our numberless transgressions are forgiven. Let us not say we cannot know this on earth; we must wait till we get to heaven. Nay, the very opposite. It is the will of God that we should know it while we are yet in the body, for He has clearly and distinctly revealed to us that our sins are all forgiven if we are believers in Christ, as it is written in the 43rd verse of the 10th chapter of the Acts of the Apostles regarding the Lord Jesus, "To Him give all the prophets witness, that through His Name whosoever believeth in Him shall receive remis­sion of sins." That is, forgiveness of sins.

By the grace of God. I have known for seventy-one years and five months that all my numberless transgressions are forgiven. I have never had five minutes' doubt about it. And the result has been peace and joy in the Holy Ghost. So it is whenever we are really able to the full to enter into it that all our transgressions are forgiven. We have on no account to say, "O, here is an Apostle, who writes this; but it is not for us common ordinary believers to know." Everyone of the children of God may know it!  Everyone of the children of God ought to know it! Ought to know it, and not give rest to themselves till they know it to the full.

"For this cause I obtained mercy, that in me first." This "first" has a double meaning. Primarily, that a  beginning might be laid in his case to be a pattern of the long-suffering of the Lord Jesus Christ; in the next place that in him, the chief of sinners, might be shown what God is willing to do for any and every sinner! Now let us seek to lay hold on this! The Apostle Paul, the great persecutor as he was when he was called Saul, obtained full, complete forgiveness of all the numberless transgressions of which he had been guilty, that a specimen might be given of what the Lord Jesus Christ is willing to do for the oldest, the greatest of all sinners, affording especially a sample in forgiving this vile persecutor of the saints, Saul, in order that no one after him need to despair whether it be possible that he or she could obtain forgiveness of sins. Of the hundreds of millions of human beings now under heaven, it is impossible that there can be one single individual who is too great a sinner to be forgiven; for he (Paul) was forgiven to be a sample that hereafter no one need despair. O this text! How precious! If this building were gold, or were filled with gold, it would be as nothing in comparison with the preciousness of this verse! "Howbeit for this cause I obtained mercy, that in me first"-that in me first-"Jesus Christ might show forth all long-suffering." That is long-suffering to the utmost, a sample of what He is willing to do for any and everyone! "For a pattern"-that is, for an ex­ample, for a proof-"to them which should hereafter believe on Him." O, precious! That there might not be, of all the numberless millions of human beings, a single individual who should have Scriptural ground to say, "I am too great a sinner to be pardoned."

Then, lastly, this one word more, "Believe on Him to life everlasting." That means to eternal joy and happiness; as "an heir of God, and joint-heir with Christ" to share with Him the glory, and to be unspeakably happy throughout Eternity, by partaking of the rivers of pleasure at the right hand of God. O, ponder, ponder, ponder, again, again, and again, and pray over it yet further and further, what is contained in this word, "Believe on Him to life everlasting." The pleasures of this life, of this world, and the possessions of this world are exposed to change, and all is vanity. It is simply of the world. But what we receive in Christ brings eternal joy, eternal happiness; joy and happiness that will never, never, never be taken from us!

O, pray for this yet more and more! Seek to apprehend it more and more, and to lay hold on it further and further, more clearly and distinctly than as yet you have done, my beloved younger brethren and sisters in Christ. God grant it, for His Name's Sake.
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Conclusion

7/28/2016

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What God has done for Mr. Muller and his associates, we cannot doubt that, under the same conditions, He will do for every believing disciple of Christ. Not only did Mr. Muller trust in God that all the financial means he needed would be furnished, but that, in answer to prayer, wisdom would be given him to manage the work. The result surpassed his highest expectations. If anyone will undertake any Christian work in a similar spirit and on the same principles, his labor will meet with a similar result.

Immediate results will not always be seen, however. We must not try to limit the omniscience of God by the short-sighted ignorance of man. It may best suit the purpose of infinite goodness to delay an answer to the prayer of faith. Crosses and disappointments may be experienced while we wait on God. But in the end these will promote the object to be accomplished.

There is no reason why we should not take the case of Mr. Muller as an example for our imitation. Whoever has this same simple desire in all things to do the will of God and the same childlike trust in His promises may hope for a similar blessing. God is no respecter of persons. "If any man doeth his will, him he heareth" (John 9:31).

All the teaching of the Scriptures confirm this belief. In the Scriptures, every form of illustration is used to show us that God is indeed our Father and that He delights to grant our requests for anything that is for our benefit and His glory. He pledges Himself to direct and help everyone who honestly labors to promote real faith in His Word.

No Christian, however poor and humble, should despair of doing a noble work for God. He never needs to wait until he can obtain the cooperation of the multitude or the wealthy. Let him undertake what he believes to be his duty, on ever so small a scale, and look directly to God for aid and direction. If God has planted the seed, it will take root, grow, and bear fruit. "It is better to trust in the Lord than to put confidence in man. It is better to trust the Lord than to put confidence in princes" (Psa. 118:8-9).
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George Muller was a living demonstration of the reality of the Scripture, "But my God shall supply all your need according to his riches in glory by Christ Jesus" (Phil. 4:19).
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The Spirit's Work Among Us: Chapter 25

7/28/2016

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February 2, 1858. I took the first steps toward building the third house. A lady in London, a complete stranger to me, ordered her bankers to send three hundred pounds for the support of the orphans. I was also informed that in two weeks eight hundred pounds will be paid to me for the work of the Lord.

The three hundred pounds was sent the next day, and the eight hundred pounds arrived two weeks later. As the work grows, the Lord keeps pace with the expenses, helping when help is really needed, often even giving beforehand.

During the year 1857-1858, twenty-four schools were supported or assisted out of the funds of the institution, nearly four thousand Bibles and portions of Scripture were distributed, and over three thousand five hundred pounds were expended for the aid of eighty-two missionaries. I was later told that the money often came when the missionaries did not have a shilling left.

More than one million tracts and books were also distributed. Letters received from the people who distributed them show that they were greatly used in awakening and converting souls.

During the past twenty-two years, the Spirit of God has been working among the orphans; and many of them have come to know the Lord. But we never had so great a work take place as during the past year.

On May 26, 1857, Caroline Bailey, one of the orphans, died. The death of this beloved girl, who had known the Lord for several months, was used by the Lord to answer our daily prayers for the conversion of the orphans. All at once, more than fifty of the girls began to ask questions about heaven, hell, and eternity.

Young people often get concerned about the things of God, but these impressions pass away before long. I have seen this myself, having dealt with many thousands of children and teenagers during the last thirty years. If this spiritual awakening _among the orphans had begun within the last few days, or even weeks, I would not have mentioned it. But more than a year has elapsed, and in addition to those ten who were previously believers, twenty-three more girls have accepted Jesus as their Savior. In addition to this, some of the other girls -in the new Orphan House No. 2 and some of the boys also are interested in the things of God. Our labors have already begun to be blessed to the hearts of some of the newly-admitted orphans.

February 17, 1858. As far as I am able to judge, I now have all the financial means I require for the third house also. I am able to accomplish the full enlargement of the orphan work to one thousand orphans.

October 29. In the last report I stated that I was looking for land for the third house. I waited daily on God, and He has exercised my faith and patience. More than once when I seemed to have obtained my desire, I again appeared further from It than ever: Being fully assured that the Lord's time had not yet come, I continued to pray and to exercise faith. I knew He would finally help.

Last month I obtained eleven and a half acres of land with a house which is close to the new Orphan Houses and only separated from them by the road. The price for house and land was more money than I wanted to spend on the site, but it was important that the third house be near the other two to facilitate the superintendence and direction. The longer I go on in this service, the more I find that prayer and faith can overcome every difficulty.

Now that I have the land, I want to make the best use of it and build for four hundred orphans, instead of for three hundred as I had previously planned. After several meetings with the architects, I learned that it was possible to accommodate, with comparatively little more expense, four hundred and fifty orphans. I finally decided on that number. This means that I will eventually have one thousand one hundred and fifty orphans under my care.

January 4, 1859. I received seven thousand pounds left entirely at my disposal for the work of God. When I decided to build for four hundred and fifty orphans, instead of three hundred, I needed several thousand pounds more. I was fully assured that God would give me the money because I made the decision in reliance on Him and for the honor of His name. The Lord has honored my faith in Him!

May 26. During the past year, we have not seen as great and sudden a work of the Spirit of God among the orphans as during the previous years. Yet, the blessing of the Lord has continued. Many are showing an interest in the things of God among the four hundred and twenty-four orphans who were admitted within the last eighteen months. They have asked to be allowed to take their Bibles with them to bed so that, if they awake in the morning before the bell is rung, they may be able to read.

When I began the orphan work, one of my goals was to benefit the Church by my written accounts of this service. I confidently anticipated that my answers to prayer would lead believers to look for answers to their own prayers and encourage them to bring all their needs before God. I also firmly believed that many unconverted persons would see that there is reality in the things of God.

As I expected, so it has been. The reports of this institution have been used by God to convert many people. In thousands of instances, believers have been benefited through them, being comforted, encouraged, led to simply believe the Word of God, and to trust in Him for everything.

December 9. Today it is twenty-four years since the orphan work began. What a marvelous miracle God has done! We now have 700 orphans under our care.

December 10. The following letter was received today from an apprentice Most Beloved Sir: With feelings of gratitude and great thankfulness to you for all the kindness I received while under your care, and for now apprenticing me to a suitable trade to earn my own living, I write you these few lines. I arrived at my destination safely and was kindly received by my employer. Dear sir, I thank you for the education, food, clothing, and for every comfort. But, above all, I thank you for the instruction from God's Word I received in that Orphan House. There I was brought to know Jesus as my Savior. I hope to have Him as my guide through all my difficulties, temptations, and trials in this world. With Him for my guide, I hope to prosper in my trade, and thereby show my gratitude to you for all the kindness I have received.

Please accept my gratitude and thanks. I hope you will have many, many more years to care for children like me. I am sure I will often look back with pleasure and regret to the time I was in that happy home-with pleasure that I lived there, and with regret that I left it. Please accept my grateful thanks and give my love to my teachers.

Day after day, and year after year, we pray for the spiritual benefit of the orphans under our care. These supplications have been abundantly answered by the conversion of hundreds of the orphans. We are encouraged to wait on God for even greater blessings.
March 1, 1860. A great work of the Spirit of God began in January and 'February among the six-to-nine year old girls. It extended to the older girls and then to the boys. Within ten days nearly 200 of the orphans found peace through faith in our Lord Jesus. They asked to be allowed to hold prayer meetings among themselves, and they have had these meetings ever since. Many of them expressed their concern about the salvation of their friends and relatives, and they spoke or wrote to them about how to be saved.

During no year have we had greater cause for thanksgiving on account of the spiritual blessing among the children than during the last-and we look for even further and greater blessings.
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Continued Prosperity and Growth: Chapter 24

7/28/2016

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May 26, 1855. Although I did not have all the money necessary to begin to build the new Orphan House, I began to look for land. For the past four years I never had a doubt that it was the will of God that I build accommodations for seven hundred more orphans. Yet I could see the advantages of having two houses instead of one. I checked to see whether another house could be built on each side of the present Orphan House.

After I measured the ground and found it could be done, I called in the architects to survey the area and to make a rough plan of two houses, one on each side. We would not only save money by this plan, but the direction and inspection of the whole establishment would be much easier because the buildings would be close together. We would still have plenty of land to grow our own vegetables. Once I saw what could be accomplished on the ground we owned already, I decided to build, without any further delay at the south side of the new Orphan House. The plans are now ready; and as soon as all the necessary preliminary arrangements can be made, the work will begin.

This house is intended to accommodate four hundred female orphans. With regard to the other house to be built at the north side of the new Orphan House, nothing definite can be stated at present. Enough money is available to build and furnish the house for four hundred orphans, and we expect that something will be left over. But there is not sufficient money to begin to build both.

A strong call is on my life for caring for destitute orphans. Seven hundred and fifteen orphans are now waiting for admission to this Orphan House. Only thirty-nine orphan homes provide care for three thousand seven hundred and sixty-four orphans. When the new Orphan House was being built, nearly six thousand young orphans were living in the prisons of England because there was no other place for them to go. To prevent them from going to prison and being brought up in sin, and to win their souls for God, I desire to enlarge the present establishment so that we are able to receive one thousand orphans. Individuals who have chosen not to live for the present time but for eternity will have the opportunity to help me care for these children. It is a great honor to be allowed to do anything for the Lord. When the day of recompense comes, our only regret will be that we have done so little for Him, not that we have done too much.

If anyone desires to live a life of faith and trust in God he must: Not merely say that he trusts in God but must really do so. Often individuals profess to trust in God, but they embrace every opportunity where they may directly or indirectly tell someone about their need. I do not say it is wrong to make known our financial situation, but it hardly displays trust in God to expose our needs for the sake of getting other people to help us. God will take us at our word. If we do trust in Him, we must be satisfied to stand with Him alone.

The individual who desires to live this way must be content whether he is rich or poor. He must be willing to live in abundance or in poverty. He must be willing to leave this world without any possessions.

He must be willing to take the money in God's way, not merely in large sums, but in small. Many times I have had a single shilling given to me. To have refused such tokens of Christian love would have been ungracious.

He must be willing to live as the Lord's steward. If anyone does not give out of the blessings which the Lord gives to him, then the Lord, who influences the hearts of His children to give, would soon cause those channels to be dried up. My good income increased even more when I determined that, by God's help, His poor and His work would be helped by my money. From that time on, the Lord was pleased to entrust me with more.
May 26, 1856. Yesterday evening it was twenty-four years since I came to labor in Bristol. In looking back on the Lord's goodness to my family and myself, the Scriptural Knowledge Institution, and the saints among whom I seek to serve Him, 11 exclaim, "What has God wrought!" I marvel at His kindness, and yet I do not. If I remain longer on earth, I would expect even more manifestations of His love.

The Lord continues to allow us to see fruit in connection with the orphan work. He is working in the hearts and lives of those who are now under our care. We often hear that those who were formerly under our care have become Christians and are living for the Lord. The kindness and grace of God is drawing many children to Him at the Orphan House.

November 12, 1857. The long looked-for and long prayed-for day has now arrived, and the desire of my heart was granted to me. I opened the house for four hundred more orphans today. How precious this was to me after praying every day for seven years. This blessing did not come unexpectedly to me but had been looked for and had been expected in the full assurance of faith, in God's own time.

November 20. The boiler at the new Orphan House No. 1 leaked considerably. We thought that it would last through the winter, although we suspected it was nearly worn out. For me to do nothing and say, "I will trust in God" would be careless presumption, not faith in God.

The condition of the boiler could not be known without taking down the brickwork surrounding it. What then was to be done? For the children, especially the younger infants, I was deeply concerned that they would suffer for lack of warmth. But how were we to obtain heat? The installation of a new boiler would probably take many weeks. Repairing the boiler was a questionable matter because of the size of the leak. Nothing could be decided until the brick-chamber was at least partially removed. That would take days, and what was to be done in the meantime to find warm rooms for three hundred children?

At last I decided to open the brick chamber and see the extent of the damage. The day was set when the workmen were to come, and all the necessary arrangements were made. The heat, of course, had to be shut off while the repairs were going on.

After the day was set for the repairs, a bleak north wind set in, bringing the first really cold weather of the winter. The repairs could not be put off, so I asked the Lord for two things-that He would change the north wind into a south wind, and that He would give to the workmen a desire to work. I remembered how much Nehemiah accomplished in fifty-two days while building the walls of Jerusalem because "the people had a mind to work" (Neh. 4:6).

The memorable day came. The evening before, the bleak north wind still blew, but on Wednesday, the south wind blew, exactly as I had prayed. The weather was so mild that no heat was needed. The brickwork was removed, the leak was soon found, and the repairmen set to work.

About half-past eight in the evening, when I was going to leave for my home, I was informed that the manager of the repair firm had arrived to see how the work was going on. I went to the cellar to see him and the men. The manager said, "The men will work late this evening and come very early again tomorrow."

"We would rather, sir," said the foreman, "work all night:"
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Then I remembered the second part of my prayer-that God would give the men "a mind to work." By the next morning, the repair of the boiler was accomplished. Within thirty hours the brickwork was up again, and the fire was in the boiler. All the time, the south wind blew so mildly that there was not the least need for any heat.
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More Work and Greater Miracles: Chapter 23

7/28/2016

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January 4, 1853. For many months I have been assured that the Lord, in His own time, would give larger sums of money for this work. At last He has answered my request. I received the promise of a donation of eight thousand one hundred pounds from a group of Christians. See how precious it is to wait on God! See how those who do so are not disappointed! Faith and patience may be tried, but in the end, those who honor God will not be put to shame.

The size of the donation did not surprise me because I expect great things from God. Have I been boasting in God in vain? Is it not obvious that it is precious to depend on God for everything? The principles I use are not only applicable to the work of God on a small scale but also in the largest operations for God. May 26. The current expenses of the institution were never this great during the past nineteen years. But the extent of its operations and the supplies which the Lord sent in were also never so abundant.

We are richly rewarded for waiting on God. He listens to the supplications of His children who put their trust in Him. But in order to have prayers answered, a Christian must make his requests to God on the ground of the merits and worthiness of the Lord Jesus. He must not depend on his own worthiness and merits.

Do you really believe in Jesus? Do you depend on Him alone for the salvation of your soul? Make certain that not even the least degree of your own righteousness is presented to God as a ground for acceptance. If you believe in the Lord Jesus, the things you request should be for God's honor.

Suppose that we believers in the Lord Jesus make our requests to God. Suppose also that, as far as we can honestly judge, the obtaining of our requests would be for our spiritual good and for the honor of God. We must then continue in prayer until the blessing is given to us. Furthermore, we have to believe that God does hear us and will answer our prayers. Frequently we fail in not continuing in prayer until the blessing is obtained and in not expecting the blessing. As assuredly as any individual uses these points, so assuredly will his requests be granted.

October 9. This morning before breakfast I read Luke 7. While reading the account of Jesus raising the widow's son from the dead, I lifted up my heart and said, "Lord Jesus, You have the same power now. You can provide me with means for Your work. Please do so."
About half an hour later I received two hundred and thirty pounds to be used where it was needed most. The joy such answers to prayer gives me cannot be described. I was determined to wait upon God only and not to work an unscriptural deliverance for myself. I have thousands of pounds set aside for the building fund, but I would not touch it. My soul magnifies the Lord for His goodness!

The natural mind is prone to reason when we ought to believe, to be at work when we ought to be quiet, or to go our own way when we ought to steadily walk in God's ways. When I was first converted, I would have said, "What harm can there be to use some of the money which has been given for the building fund? God will help me eventually with money for the orphans, and then I can replace it." But each time we work a deliverance of our own, we find it more difficult to trust in God. At last we give way entirely to our natural reasoning, and unbelief prevails.

How different, if one waits for God's own time and looks to Him for help and deliverance! When at last help comes, after many hours of prayer and after much faith and patience, how sweet it is! What a reward the soul receives for trusting in God and waiting patiently for His deliverance! If you have never walked in this path of obedience before, do so now. You will experience the sweetness of the joy that faith brings.

December 15. I praise, adore, and magnify the Lord for His love and faithfulness in carrying me from year to year through His service and supplying me with all I need! Without His help and support, I would be completely overpowered in a very short time. With His help I go on and am very happy in my service. I am even in better health now than I was twenty years ago.

For the past several years, Bible distribution has become more important to me. The powers of darkness have attempted to rob the Church of the Holy Scriptures. Therefore, I have taken advantage of every opportunity to distribute the Bible throughout the world. Many servants of Christ in various parts of the world have helped me in this work. Through them, thousands of copies of the Bible have been distributed.

If you are in the habit of distributing tracts and have never seen fruit, I suggest the following hints for your prayerful consideration: Through prayer and meditation on the Word, become willing to let God have all the glory if any good is accomplished by your service. If you desire honor for yourself, the Lord must put you aside as a vessel unfit for the Master's use. One of the greatest qualifications for usefulness in the service of the Lord is a heart that truly desires to honor Him.

Precede all your labors with earnest, diligent prayer. Do not rest on the number of tracts you have given because a million tracts may not lead to the conversion of one single soul. Yet, a blessing beyond calculation may result from one single tract. Expect everything to come from the blessing of the Lord and nothing at all from your own exertions.

At the same time, work! Walk through every open door, be ready in season and out of season as if everything depended on your labor. This is one of the great secrets in connection with successful service for the Lord-work as if everything depended on your diligence, and trust in the blessing of the Lord to bring success.

This blessing of the Lord, however, should not merely be sought in prayer, but it should also be expected. The result will be that we will surely have it.

Suppose, that, for the trial of our faith, this blessing is withheld from our sight for a long time. Or suppose we die before we see much good resulting from our labors. Our labors, if carried on in the right way, will be at last abundantly rewarded, and we will have a rich harvest in the day of Christ.

At the beginning of this period there were 300 orphans in the new Orphan House on Ashley Down. During the year 30 orphans were admitted making 330 in all. The total number of orphans who were under our care from April, 1836 to May 26, 1854 was 558.

During the past year my faith was tried in a way it had never been before. My beloved daughter, my only child and a believer for several years, became ill. The illness turned to typhus, and there seemed to be no hope for her recovery. But faith. triumphed. My beloved wife and I gave her into the hands of the Lord, and He sustained us both. My soul was in perfect peace, trusting my heavenly Father. She remained very ill for more than two weeks before she began to grow stronger and was moved to Clevedon to recover.

Of all the trials of faith I have passed through, this was the greatest. By God's abundant mercy, I Was able to delight myself in God, and He gave me the desire of my heart. God is always faithful to those who trust in Him.
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Receiving More to Give More: Chapter 22

7/27/2016

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May 26, 1851. The Christian should never worry about tomorrow or give sparingly because of a possible future need. Only the present moment is ours to serve the Lord, and tomorrow may never come. Money is really worth no more than as it can be used to accomplish the Lord's work. Life is worth as much as it is spent for the Lord's service.

Any occupation can be used to serve the Lord, but certain principles must be followed in secular work. The Christian must guard against any attitudes or practices that will keep him from experiencing God's, abundant prosperity. God is not likely to bless anything that leads a believer to depend more on himself or his circumstances than on the living God. For example, the Christian businessman should not feel compelled to have an extravagant shop, use boastful advertisements, or rent the most desirable and expensive location in order to have a prosperous business. Of course, his shop should be clean and orderly, he should announce the availability of his product and be located conveniently for customers. But he must not trust in these things as the reason for his ultimate success. A believer should rest and trust only in God.

The children of God often use such expressions as "This is our busy time," or "This is our slow time." This implies that they are not seeking God daily about their calling. Instead, they ascribe their prosperity to times and seasons. The scripture, "He did not many mighty works there because of their unbelief" (Matt. 13:58) contains a truth which may be applied here. The child of God should say, "About this time of the year, business is generally slow. But I desire to serve God in my business and to help those who are in need. By prayer and faith, I can obtain a blessing from my heavenly Father, although this is usually not a busy season."

A further reason why God may not bless His children in their business may be because they are careful to hire "good salesmen"-people who have such persuasive ways that they gain an advantage over the customers. They convince them not only to buy the articles for which they ask, whether suitable or not, but they also induce customers to buy things they did not intend to buy at all. This is no less than defrauding people in a subtle way, leading them into the sin of purchasing beyond their means or, at least, spending their money needlessly. Although such sinful tricks may be allowed to prosper in the case of a man of the world, a child of God who uses such tactics will not be blessed.

Another reason why children of God do not succeed in their calling is that they try to begin their business with too little capital. If a believer has no capital at all, or very little capital in comparison with what his business requires, he should ask himself, "If it is my heavenly Father's will that I begin this business, He would have given me the money I need to get started. And since He has not, is this a plain indication that for now I should remain at my present job?"

God can provide the money in a variety of ways. But if He does not remove the hindrance, and the brother still goes into business and buys everything he needs on credit, he will only give himself reason to worry about bills. The best thing for a brother to do in this circumstance is to acknowledge his sin and seek God's merciful help to bring him into a right position.

Suppose all these previous points are carried out, but we neglect to seek God's blessing on our calling. We should not be surprised if we meet with difficulty upon difficulty. It is not enough that we seek God's help for spiritual things. We should seek His help and blessing by prayer and supplication for all our ordinary concerns in life. "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" (Prov. 3:5-6).

May 30. Our work among the Orphans is growing. Since the formation of the institution in 1834 until today, 5,343 children were taught in the various day schools in Bristol alone. The Sunday school had 2,379 people and 1,896 persons were in the adult school. We also assisted thousands in the schools outside of Bristol. The Lord gladdened our hearts by the working of His Holy Spirit among the orphans.

I am depending on God alone to enlarge the orphan work. Before I told anyone else what I planned to do, I gave the record of my thoughts on this subject to a dear Christian friend to read. I did this so that I might have the counsel of a prayerful, wise, and cautious man of God. When this brother returned the manuscript, he encouraged me and gave me some money for the building fund. This was my first donation for the house, and it was a precious confirmation to me that I should go ahead with my plans.

June 21. Twenty-four days have passed since I have waited in faith on the Lord for money. So far only a little more than twenty-eight pounds have come in, but I am not discouraged. The less that comes in, the more earnestly I pray, the more I look out for answers, and the more assured I am that the Lord, in His own time, will send me all I need.

August 12. I have been praying earnestly every day that the Lord would send in money for the building fund. My soul is at peace, although only a little money has come in. Satan tries to shake my confidence and lead me to question whether I had been mistaken concerning this whole matter. Yet he has not been allowed to triumph over me. I have asked the Lord to refresh my spirit by sending a large donation.

This morning I received five hundred pounds for the new building. I was expecting a large donation, and I would not have been surprised if five thousand pounds had come in. Praise the Lord for this precious encouragement!

September 13. Patience and faith are still needed. My desire is to let patience have its perfect work. Not one penny has come in today for the building fund, but five more orphans have applied for admission. The more I look at things according to natural appearances, the less likely it seems that I will ever get the sum I need. But I have faith in God, and my expectation is from Him alone. The Lord can change the circumstances instantly. I continue, therefore, to wait upon God and seek to encourage my heart by His Word. While He delays giving me answers, I will be occupied in His blessed work. The number of applications for admission of orphans quickens me to prayer and encourages me that the Lord will give me the desire of my heart-to provide a home for these children.
March 17, 1852. My heart has been greatly encouraged by a donation of nearly one thousand pounds. I cannot describe to anyone how refreshing this donation is to my faith. After waiting for weeks and receiving so little, this answer to many prayers is sweet to my spirit.
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May 20. Several of the orphans who left the establishment during this year had been converted before they left. Several other young people who were under our care a few years ago are strong Christians today. The spiritual growth of children gives us joy and comfort. Amid difficulties, trials, and discouragements, we have abundant reason to praise God for His goodness and to go forward in the strength of the Lord.
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A New Victory of Faith: Chapter 21

7/27/2016

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December 5, 1850. It is now sixteen years and nine months since I began the Scriptural Knowledge Institution for Home and Abroad. This institution was very small in the beginning. Now it is so large that the current expenses are over six thousand pounds a year. The new Orphan House is inhabited by three hundred orphans, and a total of three hundred and thirty-five persons are connected with it. My work is abundant.

Despite this, I am thinking about laboring more than ever in serving poor orphans. This matter has been on my mind for the last ten days, and I have begun to pray about it. I am considering the construction of another Orphan House, large enough for seven hundred orphans, so that I might be able to care for a total of one thousand orphans. I have received two hundred and seven orphans within the last sixteen months and now have seventy-eight waiting for admission.

Most other charitable institutions for orphans make the admission of a destitute orphan very difficult, if not impossible, if they do not have an influential person to sponsor them. In our case, nothing is needed but application to me. The poorest person, without influence, without friends, without any expense, no matter where he lives or which denomination he is affiliated with, may be admitted. Since it is difficult for poor people to get their orphan relatives admitted into ordinary establishments, I feel called to be the friend of the orphan.

The experience I have had in this service for fifteen years calls me to make use of my knowledge to the utmost of my power. No member of a committee or president of a society could possibly have the same experience unless he personally had been engaged in such a work for a number of years, as I have been.

If seven hundred more young souls could be brought under regular godly training, what blessed service that would be for the Kingdom of Christ! I began this work to show the world and the Church that God in heaven hears and answers prayer. This is better accomplished the larger the work is, provided I obtain the means simply through prayer and faith.

But thoughts of another character have occurred to me. I already have an abundance of work. My dear wife is also very busy. Nearly all of her time is occupied, directly or indirectly, with the orphans. Am I taking on too much for my bodily strength and my mental powers by thinking about another Orphan House? Am I going beyond the measure of my faith in thinking about enlarging the work? Is this a delusion of Satan, an attempt to cast me down from my place of usefulness by making me go beyond y capabilities? Is it a snare to puff me up in pride by attempting to build a large Orphan House?

I can only pray that the Lord would not allow Satan to gain an advantage over me. By the grace of God, my heart says, "Lord, if I could be sure that it is Your will that I go forward in this matter, I would do so cheerfully. On the other hand, if I could be sure that these are vain, foolish, proud thoughts and are not from You, I would forget the whole idea."

My hope is in God. He will help me and teach me. Based on His former dealings with me, however, it would not be surprising if He called me to enlarge work in this way. Lord, please teach me Your will in this matter.

December H. This matter has constantly been on my heart. My soul would rejoice to go forward in this service if I was sure that the Lord would have me to do so. On the other hand, if I felt assured that the Lord wanted me to be satisfied with my present service and not pray about enlarging the work, I would be happy to do so. I only want to please Him.

As to outward circumstances, I have had nothing to encourage me. The income of the Scriptural Knowledge Institution has been unusually small while the expenses have been great. This would mean nothing to me if I was sure that the Lord wanted me to go forward. The burden of my prayer, therefore, is that God would teach me His will. I desire to patiently wait for the Lord's time when He will shine His light on my path.

December 26. I had another special time for prayer to seek the will of God. But while I continue to ask the Lord to not allow me to be misled, I have no doubt that I should go forward. This is one of the biggest steps I have ever taken, and I cannot go about it with too much caution, prayerfulness, and deliberation. I am in no hurry. I could wait for years before taking one step toward this thing or speaking to anyone about it. On the other hand, I would set to work tomorrow if the Lord wanted me to. I seek the honor and glorious privilege to be used more by the Lord. I served Satan in my younger years, and I. desire now to serve God with all my might during the remaining days of my earthly pilgrimage.

Vast multitudes of orphans need the basic necessities of life. I desire to be used by the Lord as an instrument in providing all the necessary temporal supplies not only for the three hundred now under my care but for seven hundred more. I want to provide scriptural instruction for a thousand orphans. When God provides me with a house for seven hundred orphans and with everything needed to support them, it will be obvious to all that God still hears and answers prayer. I will continue, day by day, to wait on Him in prayer concerning this thing until He commands me to act.

January 2, 1851. Last week I began reading from the book of Proverbs. My heart has been refreshed by the following passage: "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" (Prov. 3:5- 6). By the grace of God, I do acknowledge the Lord in my ways. I have the comfortable assurance that He will direct my paths concerning this new Orphan House.
"The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them" (Prov. 11:3). My honest purpose is to give glory to God, and therefore, I expect to be guided by Him.

"Commit thy works unto the Lord, and thy thoughts shall be established" (Prov. 16:3). I do commit my works to the Lord, and therefore, I expect that my thoughts will be established. My heart is calm, quiet, and assured that the Lord will use me further in the orphan work.
January 14. I have set apart this evening for prayer, asking the Lord once more not to allow me to be mistaken in this thing. I have considered all the reasons against building another Orphan House. For the sake of clarity, I wrote them down.

Reasons against establishing another Orphan House for seven hundred Orphans: Would I be going beyond my spiritual capabilities? "For I say, through the grace giving 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 bath dealt to every man the measure of faith" (Rom. 12:3).

If the Lord left me to myself, one tenth of the difficulties and trials I face would be enough to overwhelm me. But as long as He sustains me, I am carried through one difficulty after another. By God's help I would be able to bear other difficulties and trials. I expect an increase of faith with every fresh difficulty the Lord helps me through.

Would I be going beyond my physical and mental strength? Of all the objections against establishing another Orphan House, this is the only real difficulty. The whole management, direction, and vast correspondence of the Scriptural Knowledge Institution has depended on me alone these sixteen years and ten months. By hiring an efficient secretary, clerk, and an inspector of the schools, I might with God's help accomplish even more as the director.

If I felt sure that the present state of the Scriptural Knowledge Institution were to be the limit to my work, I would lay aside this thing at once. But I am not sure that I have reached God's limit. The Lord has helped me through all the difficulties in the past. Seeing this vast field of usefulness before me, and since I have many applications for the admission of orphans, I long to be used still further.

Is it like "tempting God" to think of building another Orphan House for seven hundred more orphans? "Tempting God" means, according to the Bible, to limit Him in any of His attributes. I do not wish to limit His power or His willingness to give me all the means I need to build another large Orphan House.

How will I get the money for building this large Orphan House? Even if I did, how will I, at the same time, get the money for carrying on the work that already exists? Looking at the matter naturally, this is indeed a weighty objection. But while I have no hope of succeeding on my own, I am not in the least discouraged spiritually. God has the power to give me the thirty-five thousand pounds I will need and much more. Moreover, I delight in the greatness of the difficulty. I want to be fully assured from the very outset that I go forward in this matter according to the Lord's will. If so, He will give me the means; if not, I will not have them. I do not intend to ask anyone personally for help, but I will give myself to prayer as I have in the past.

Suppose I succeed in getting this large Orphan House built. How will I be able to provide for seven hundred more orphans? I am too much a businessman not to realize the seriousness of this question. If I only looked at the thing naturally, I would admit that I am going too far. But spiritually, I see no difficulty at all. If I am able to build this second Orphan House, God will surely provide as He enables me to trust in Him for supplies.

Suppose I was able to obtain this large sum for building a house for seven hundred other orphans. Suppose I was able to provide for them during my lifetime. What would become of this institution after my death? My business is to serve my own generation with all my might. In this way I will best serve the next generation if the Lord Jesus tarries. He may come again soon. But if He tarries and I pass on before His return, my work will benefit the generation to come.

If this objection was a sound one, I should never have begun the orphan work at all for fear of what might become of it after my death. Thus all the hundreds of destitute children whom the Lord has allowed me to care for during the last fifteen years would not have been helped by me.

Would building another Orphan House cause me to be lifted up in pride? There is danger of this, even if I was not called to increase this ministry. One tenth of the honor the Lord has bestowed on me, and one tenth of service with which He has entrusted me, would be enough to puff me up with pride.

I cannot say that the Lord has kept me humble. But I can say that He has given me a hearty desire to give to Him all the glory and to consider it a great mercy on His part that He has used me in His service. I do not see, therefore, that fear of pride should keep me from going forward in this work. Rather, I ask the Lord to give me a humble attitude and never permit me to rob Him of the glory which is due to Him alone.

Reasons for establishing another Orphan House: Many applications for admission continue to come in. I consider it a call from God for me to do everything in my power to provide a home and scriptural education for a greater number of orphans. I cannot refuse to help as long as I see a door opened by God.

The moral state of the poorhouses greatly influences me to-go forward. I have heard from good authority that the children placed in these houses are corrupted by the immoral people who live there.

I am further encouraged by the great help which the Lord has given me in this blessed service. When I look at the small beginning and consider how the Lord has helped me for more than fifteen years in the orphan work, I am confident about going forward.

My experience and capabilities have grown with the wilt. As director of the work, under God, from Its smallest beginnings, I am responsible to Him to use the abilities He has given me. These things, in connection with the former reasons, seem to be a call from God to go forward in a greater degree than ever.

5. The spiritual benefit of more orphans is another reason why I feel called to go forward. I desire more for them than mere decency and morality. I want them to become useful members of society. We teach them to work and instruct them in useful skills for this life.

I cannot be satisfied with anything less than the orphans' souls being won for the Lord. Since this is the primary aim concerning the dear orphans, I long to be more extensively used than ever, even that I may have a thousand of them under my care.

My greatest desire is to show forth the glory of God and His readiness to hear prayer.
I am peaceful and happy in the prospect of enlarging the work. This perfect peace that I feel after all the heart-searching daily prayer and studying the Word of God would not be the case if the Lord had not intended to use me more.

Therefore, on the ground of the objections answered and these eight reasons for enlarging the work, I have come to the conclusion that it is the will of God that I should serve Him by enlarging this work.

January 4. The Lord has given me precious proof that He is delighted when we expect great things from Him. I have received three thousand pounds this evening-the largest donation I have ever had. Far larger sums are expected in order that it may be even more apparent that the best way to obtain financial means for the work of the Lord is simply to trust Him. My joy in God on account of this donation cannot be described take the money out of the hands of the living God. My soul is calm and peaceful, without any emotional excitement, although the donation is so large. Like a voice from heaven, it encourages me to build another Orphan House.
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May 24. Ninety-two more orphans have applied for admission, and seventy-eight are already on the waiting list. This number increases rapidly as the work becomes more widely known. I will go forward in this service and build, to the praise and honor of the living God, another Orphan House large enough to- accommodate seven hundred orphans. The greatness of the sum required to accomplish this work gives me special joy. The greater the difficulty to be overcome, the more it will be seen how much can be accomplished. by prayer and faith. When God overcomes our difficulties for us, we have the assurance that we are engaged in His work and not our own.
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The Lost Sheep. The Lost Piece of Silver. The Prodigal Son.

7/26/2016

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​The Lost Sheep. The Lost Piece of Silver. The Prodigal Son
A Sermon preached at Bethesda Chapel, Great George Street, Bristol, on Sunday Evening, July 4th, 1897


Luke XV.
WE will read the whole chapter, and on some of the verses we will meditate, as the Lord may help us. "Then drew near unto Him all the publicans and sinners for to hear Him." This is particularly to be noticed. Two classes especially sought to hear the Lord Jesus-"sinners," that is, notorious sinners, who lived in gross immorality, and who came because they wanted something for their souls; and "publicans," those officers who were noted for defrauding those with whom they had to do. These two classes, particularly, came by reason of their spiritual wants. "And the Pharisees and Scribes murmured, saying, ‘This man receiveth sinners and eateth with them.''' These in­dividuals were self-righteous persons, who had, gener­ally speaking, a very high opinion of themselves, who thought themselves far better than others, and who looked down upon other classes of persons, especially on the publicans and on those who were known as notorious sinners. On this account, because they were self-righteous, they murmured. If they had really been God-fearing persons, they would have rejoiced that these "publicans and sinners" sought to hear the Lord Jesus, because there was the prospect of their being benefited through hearing Him.

But self-righteousness is connected with pride and high-mindedness, and so they murmured and said, "This man receiveth sinners." So He does! And lf He did not, we should all be lost. Salvation would not be possible if the Lord Jesus Christ did not "receive sinners," because all human beings since Adam and Eve belong to a fallen race, all were unfit to save them­selves, all were not in a state of getting to Heaven, except they obtained a Substitute on their account, and that Substitute was the Lord Jesus Christ. And instead of rejoicing that the Lord Jesus received sinners, the Scribes and Pharisees murmured. They were dissatis­fied, whereas they ought to have been grateful. For all their good opinions about themselves, they needed a Saviour as much as these publicans.

"And He spake this parable unto them." How came it that the Lord Jesus spake this parable to them? Because He knew what was passing in their hearts, and in what state they were. "He spake this parable unto them, saying, 'What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost until he find it? And when he hath found it, he layeth it on his shoulders rejoicing, and when he cometh home he calleth together his friends and neighbours, saying unto them, "Rejoice with me for I have found my sheep which was lost."'" By this shepherd is re­presented our Lord Jesus Christ, the "Great Shepherd of the sheep," the "Chief Shepherd;" and the love which He has to poor sinners is set forth in the parable. When we, who are believers in Christ, look at ourselves, we are compelled to say, "This is just my case; my Lord Jesus Christ has been looking after me in the past of my life, in a variety of ways, seeking me, caring about my soul, and leaving me not until He has found me." Is not this the case with everyone of us? We had cared nothing about God, we went our own way, we sought to please ourselves, to gratify ourselves, one in this way, another in that way; one in  the pride of life," another in "the lust of the eyes," and another in "the lust of the flesh." But in whatever way we sought joy and happi­ness, it was in a way which was contrary to the mind of God; and the Lord Jesus Christ knocked at our heart's door in a variety of ways, by this trial, by that trial; by this disappointment, by that disappointment; by this loss, by that loss; and so He sought after us, and gave us not up until He had brought us to Himself.

Further, the one lost sheep is here particularly dwelt on, not that the others were not also loved and cared for; but so great is the love of the Lord Jesus Christ to any and every poor sinner who as yet does not know Him, that He goes on seeking, seeking, seeking, till He has found him. O, how precious! Now there may be two or three, peradventure even more, here present regarding whom this is the case. I have reason to believe that it is God's especial purpose that I should bring this chapter before some such. It is most remarkable that while I have preached tens of thousands of times within the last seventy-one years, in the case of this particular chapter, which is so often spoken about, and from which so fre­quently texts are taken, I have never once before in my life preached! I call it a very remarkable circumstance. Yesterday, again and again I bowed my knees before the Lord to teach me what subject I should speak about this evening. I had no subject laid on my heart. Even during the night, while I was awake, I asked God to guide and direct me. I had no text when I got up. Then, before the meeting this morning, I again and again asked God to show me on what I should preach to-night. No text yet, and this afternoon again I cried to God to teach me, when all at once this passage was impressed upon my mind.

Now, I reckon this to be a remarkable circumstance. The many scores of times that I have read this portion, at least one hundred and fifty times, since my conversion, without having been led to speak upon it, is an indication in my own mind that God means to knock, by the power of His Spirit, at the heart of some one or other here present. Now, let such who as yet know not the Lord Jesus Christ say to themselves, " Is Mr. Muller directed to this chapter for my sake?" "Does it not become me to pay attention?" "Is not the Lord by His Spirit knocking at my heart, through the instrumentality of this chapter, and is it not high time that I surrender my heart to Him, that I own that I am a sinner, that I acknowledge before God in prayer that I deserve nothing but punishment, and that I began to put my trust alone in Jesus Christ, the Saviour of sinners, because He fulfilled the com­mandments which I have broken times without number, and bore the punishment in order that I might escape?" Thus those here present, who as yet know not the Lord, Jesus is going after you, my fellow-sinner, in order to save you. That is the reason. If He wished that you should be destroyed, He would let you alone and care nothing at all about you; but this is the very reverse regarding the Lord Jesus. He delights to save sinners, and, therefore, He goes after them until He finds them. All those here present who know the Lord know how He went after them till He found them.

Then see the tenderness of this precious Saviour. "When He hath found it He layeth it on His shoulders." Just think what this figure means. That the sheep might not be troubled or hurt by walking, that all the danger in the way might count as nothing He carries the sheep. O, the love of this Saviour! The tenderness of His heart is brought afresh before us in this parable. Then, further, He does this rejoicing, rejoicing. Though the sinner may not care about his sin, yet not merely does the Saviour seek after the sinner; but when He finally finds him, and brings him to himself, He does so rejoicing, because it is the delight of His heart to make us happy, and He knows that while we are going our own way, we cannot pos­sibly be happy.

"And when he cometh home he calleth together his friends and neighbours saying unto them, 'Rejoice with me for I have found my sheep which was lost.' I say unto you that likewise joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons which need no repentance." Here we find something particularly to be noticed. "Joy in heaven,"  on the part of the redeemed, on the part of the holy, unfallen angels; all the hosts in heaven rejoicing when they hear that another soul has been won for our Lord Jesus Christ. Now, any here present who are as yet strangers to this great salvation, will you not give joy to Jesus by surrendering your heart to God? Will you not give joy in heaven to the elect angels, the holy angels, and to the redeemed by yielding your heart to the Lord Jesus?

"Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, ‘Rejoice with me, for I have found the piece which I had lost.' Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."

"And He said, 'A certain man had two sons, and the younger of them said to his father, "Father, give me the portion of goods that falleth to me;" and he divided unto them his living ' " (that is, his possession) " ‘and not many days after, the younger son gathered all together, and took his journey into a far country, and there wasted his sub­stance with riotous living. And when he had spent all, there arose a mighty famine in that land, and he began to be in want; and he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat, and no man gave unto him.''' This younger son asked his father to give him the property which, in the case of the death of the parent, was coming to him; to give it to him while he (the father) was yet living. Now, the father was not obliged to do this, but he did it, showing real, true love to the son.

But how did the son treat him, as soon as he was in possession? Without waiting any length of time, only a few days, after he had come into the possession of the property, "he gathered all together, and took his journey into a far country." Going away from his father, from his kind father, from his loving father. And that is just the way in which we, in our unconverted state, treat God. We do not abide in His presence. We cannot bear His presence, because naturally we are wicked; we go our own way; we wish to please ourselves; we wish to do the things which are hateful to God. And because of this we leave Him, and go from Him.

Then, after he had left his father, and gone into a far country, this son, having now no one to look after him, to care about him, and to admonish him, "wasted his substance with riotous living," just carrying out his natural evil propensities to the utmost. "And when he had spent all, there arose a mighty famine in that land, and he began to be in want." Now, the description which is given here brings before us, spiritually, the real, true condition-the miserable, wretched condition-in which we are as long as we are not believers in the Lord Jesus Christ. The sinner, who is not a believer is to the very utmost in spiritual want; he has no Father in heaven, he has no Saviour, he has no Holy Spirit dwelling in him, and he is not admonished by the Word of God, because he cares nothing at all about that Word, he has no fellowship with the children of God. All this is wanting, and, therefore, he is really and truly spiritu­ally in want, though he may have plenty of money, plenty of worldly friends, plenty of the possessions of this life,

"And he went and joined himself to a citizen of that country." Now, what does the citizen of that country do for him? He does not say, "O, my friend, I have much feeling for you; come to my house and live with me, and share with me everything that I have; I will try to make you as comfortable as I can!" Nothing of the kind. The description here given brings before us the wretchedness, the misery, the real, true wretchedness and misery we feel as long as we are without Christ. The citizen sends him into his fields to feed swine. Naturally, irrespective of his being an Israelite, a most wretched occupation this, "to feed swine;" but to him, who was born an Israelite, it was doubly and trebly and tenfold a trial. Therefore, I say, this brings before us the wretchedness and misery in which the sinner is as long as he is without Christ. Then, further, we read, "He would fain have filled his belly with the husks that the swine did eat." This, the most miserable and wretched food, the food of unclean animals, this he would have gladly have eaten, if he could have had it, but he could not. "No man gave unto him."

Now comes the turning point. "And when he came to himself, he said, 'How many hired servants of my father's have bread enough and to spare, and I perish with hunger!' " "When he came to himself; " that is, pondered his ways. He saw then what had befallen him, in consequence of the manner in which he had been acting towards his father by leaving him and wasting his property in the way he had. "He came to himself." Now, I affectionately ask all here present, "Have we individually, without an exception, come to ourselves?" By the grace of God, I have come to myself, and by the grace of God, there are many scores here present who have come to themselves; they have pondered their ways, they have seen that they are sinners; they have found out that if they continued in the way in which they were going on, it would have ended in misery and wretchedness for ever and ever. And if that is not to be the case, we all must come to ourselves, and the sooner we do so the better. Therefore, again I ask af­fectionately this question, "Have we individually come to ourselves? Have we individually found out the evil way in which we are going on? And that, if we con­tinue in this state, it must end in perdition, in wretchedness and misery to the end?" "When he came to himself, he said, 'How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, "Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son; make me as one of thy hired servants." ‘ "

Now, to some such decision we have to come; we have not merely to ponder and consider our ways, but we have to decide to forsake them, to come to God, to humble ourselves before Him, to own that we are sinners, that we deserve nothing but punishment, and then to put our trust in the Lord Jesus Christ alone for salvation. This is the way in which we have to act, and this is the way which will bring blessing to the soul. "I will arise," he says, " and go to my father." So must we say to ourselves. And he not merely purposed to do it, but he actually did do it. That is the special point we have to notice in the 20th verse, "And he arose, and came to his father." He did not say, "I am shabbily dressed, I am so wretchedly miserable, I am ashamed to go to my father." Nothing of the sort. "My sins have been too great, and too many, and too varied; therefore, I am ashamed to go to him." No. Conscious of all this in himself, "he arose, and came to his father."

Thus we have actually to turn to God, and the result or it will be blessedness, eternal blessedness and happi­ness; and the reception that we shall meet with on the part of our Father, our Heavenly Father, will be of the most loving, tender character. "When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." This brings before us the heart of our Heavenly Father, for if an earthly father would act in that way, by reason of his love to a son, O, how much more abundantly would this be true regarding our Heavenly Father in His love to us poor sinners. The father did not say, " This, my son, has given me great sorrow, great trouble, I have wept many times on his account. Now, I will let him who has given me such sorrow come to me; I will not go a step to meet him." Nothing of the kind. "When he saw him yet a great way off, he had compassion on him, and ran." O, think of this! How it brings before us the heart of God. "And fell on his neck, and kissed him." Before the son who had given him such sorrow, such pain, and had so deeply wounded him, had uttered a single word, he fell on his neck, and kissed him. O, how precious! All this brings before us our Heavenly Father; all these figures tell us of what we have in God, and what we have in our Lord Jesus Christ.

"And the son said unto him, ‘Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.' But the father said to his servants, ‘Bring forth the best robe and put it on him; and put a ring on his hand, and shoes on his feet, and bring hither the fatted calf, and kill it; and let us eat and be merry, for this, my son, was dead, and is alive again, he was lost and is found;' and they began to be merry." Not a single word of reproof, but love, love, love, the manifestation of love. And nothing but a manifestation of love is what we meet with from our Heavenly Father in reference to ourselves. That is what we are taught by this parable, and in the figures which are used. "The father said to his servants, ‘Bring forth the best robe.' " The best robe that was to be had in the house, that was in his possession-that was put on him. Now, we have also, spiritually, the best robe put on us-"The Robe of Righteousness." All they who put their trust in the Lord Jesus Christ, from the moment that they do so, are no more looked on by God as they are in themselves, but as they are in Christ, for He in our room and stead, fulfilled the law of God, and this becomes "the best robe" that we could have. The filthy rags of our own righteousness are re­moved, and this best robe, the comeliness of Christ, the perfection of Jesus, the justification we have through faith in Him, is put on us.

"And put a ring on his hand." Gave it to him; indicating what we receive as believers in Christ. We obtain the Spirit. Thus are we regenerated, born again, become the children of God, and, as such, the heirs of God and joint-heirs with Christ. O, what precious things are given to us by coming to the Lord Jesus Christ!  "And shoes on his feet." When we come to the Lord Jesus Christ, and return spiritually to our Heavenly Father, we obtain not merely full forgiveness for all our numberless transgressions, but we also obtain the help that we require to walk to the praise, and honour, and glory of God, which is set forth by the shoes on our feet, for the way is rough and difficult. But we obtain help from God to be able to walk in it.

"And bring hither the fatted calf, and kill it, and let us be merry." This also is particularly to be noticed­-the joy that we can give to God Himself. Though He is the Almighty God, and the Infinitely Wise One, yet we can give joy even to Him, by turning from our evil ways and going back to Him. And this is set forth by the fatted calf being killed, and all eating and making merry, rejoicing, because the lost son had been brought back. "For this, my son, was dead and is alive again, he was lost and is found; and they began to be merry." Now, this very evening, some can thus give great joy to God by surrendering their hearts to Him, by owning that they are sinners, that they deserve nothing but punishment, and by putting their trust now, simply and solely, in the Lord Jesus Christ for salvation. Thus they can give joy to the heart of God, and joy to the heart of the Lord Jesus, and joy to the Spirit; and joy to the holy angels and the redeemed in glory.

"Now, his elder son was in the field, and as he came and drew nigh to the house, he heard music and dancing; and he called one of the servants, and asked what these things meant, and he said unto him, 'Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe and sound; , and he was angry, and would not go in. Therefore, came his father out and intreated him."  Precious! Precious! O, what a heart is found in Him! For this again sets forth the heart of God! The tenderness, the loveliness, the kindness, on the part of this earthly father represents to us, in figure, what we, who are believers in Christ, have obtained in God. The brother was a self-righteous person, and behaved shamefully. Because his brother had lived in open sin, he considered himself far superior to him, and hated him-for it is nothing but a real, true hatred that is manifested here.  "And as he came and drew nigh to the house, he heard music and dancing," and on receiving the answer as to what it meant, he was angry. Just manifesting the same kind of spirit as the prophet Jonah, when Nineveh not being destroyed, as he wished it, was angry, was dis­pleased with God.

And now hear how the father dealt with this elder son.  Because he was angry, on account of the manner in which his brother had been received, "He would not go in." O, what a sad state of heart! It shows to us what it is to be in a self-righteous condition. It is one of the most pernicious things we could fall into." Therefore came his father out, and intreated him! " O, the loveliness of such a father! "And he answering said to his father, 'Lo, these many years do I serve thee, neither transgressed I at any time thy commandement.' " He was, indeed, at this very moment transgressing his father's commandment, because his father wished him to go in, and he would not! "And yet thou never gavest me a kid, that I might make merry with my friends; but as soon as this, thy son, was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf." And he said unto him, "Son, thou art ever with me, and all that I have is thine." In other words, "There is a different state of things, between thee and thy brother; thy brother was considered as being dead, as being lost, and that we should never see him again, but ‘thou art ever with me, and all that I have is thine.' I am not merely willing to give to thee a kid, but I am willing to give thee ever so much. If thou hadst asked me, thou wouldst have known how willing I was to give thee a kid."

"It was meet that we should make merry, and be glad; for this, thy brother, was dead and is alive again, and was lost and is found." That is the reason why they were so joyous, because it was considered he was dead, that he was lost. Now, what will be the end of our meditation? The Holy Spirit has been knocking at the hearts of some, and the Lord Jesus Christ is standing before them now, and says, "Will you not let me in? I am your friend, I love you tenderly, I wish to do you good, and to make you very, very happy, not merely for a time, but for eternity, if you will only have me, if you will only let me come into your heart!" Now, what is your reply?

Any here present who have not the Lord Jesus Christ dwelling in them, will you not surrender your heart to the Lord? O, come! Come! Come to Him! Come to Him! I know, from my own experience, the wretchedness and misery that are got by walking in the ways of this world. I sought happiness in the things of this life; but I never found it! Never! Never! All that I met with was disappointment and increased guilt on the conscience; but at last, in the riches of the grace of God, I found Jesus, and immediately I became a happy young man, and I have now been a happy man seventy-one years and eight months. And this happiness which I have received through faith in the Lord Jesus, through surrendering my heart to Him, I do not wish to keep to myself; I delight that others might have the same blessing, and, therefore, I speak as I do. Be sure of this, all who know not Jesus, that real, true happiness, can only be found through faith in Christ. This world cannot give it. Nothing that we can have in this present world can afford us real, true, lasting happiness. That is alone to be found through faith in Christ. Therefore, let no one put it off to the last, but come to Jesus now!
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