heart. He felt a yearning—not very intelligent as yet—to be himself a messenger to the nations, and frequent praying deepened and confirmed the impression. As his knowledge of the world-field enlarged, new facts as to the destitution and the desolation of heathen peoples became as fuel to feed this flame of the mission spirit.

A carnal attachment, however, for a time almost quenched this fire of God within. He was drawn to a young woman of like age, a professed believer, whom he had met at the Saturday-evening meetings; but he had reason to think that her parents would not give her up to a missionary life, and he began, half-unconsciously, to weigh in the balance his yearning for service over against his passion for a fellow creature. Inclination, alas, outweighed duty. Prayer lost its power and for the time was almost discontinued, with corresponding decline in joy. His heart was turned from the foreign field, and in fact from all self-denying service. Six weeks passed in this state of spiritual declension, when God took a strange way to reclaim the backslider.

A young brother, Hermann Ball, wealthy, cultured, with every promising prospect for this world to attract him, made a great self-sacrifice. He chose Poland as a field, and work among the Jews as his mission, refusing to stay at home to rest in the soft nest of self-indulgent and luxurious ease. This choice made on young Müller a deep impression. He was compelled to contrast with it his own course. For the sake of a passionate love for a young woman he had given up the work to which he felt drawn of God, and had become both joyless and prayerless: another young man, with far more to draw him worldward, had, for the sake of a self-denying service among despised Polish Jews, resigned all the pleasures and treasures of the world. Hermann Ball was acting and choosing as Moses did in the crisis of his history, while he, George Müller, was acting and choosing more like that profane person Esau, when for one morsel of meat he bartered his birthright. The result was a new renunciation—he gave up the girl he loved, and forsook a connection which had been formed without faith and prayer and had proved a source of alienation from God.

Here we mark another new and significant step in preparation for his life-work—a decided step forward, which became a pattern for his after-life. For the second time a decision for God had cost him marked self-denial. Before, he had burned his novel; now, on the same altar, he gave up to the consuming fire a human passion which had over him an unhallowed influence. According to the measure of his light thus far, George Müller was fully, unreservedly given up to God, and therefore walking in the light. He did not have to wait long for the recompense of the reward, for the smile of God repaid him for the loss of a human love, and the peace of God was his because the God of peace was with him.

Every new spring of inward joy demands a channel for outflow, and so he felt impelled to bear witness. He wrote to his father and brother of his own happy experience, begging them to seek and find a like rest in God, thinking that they had but to know the path that leads to such joy to be equally eager to enter it. But an angry response was all the reply that his letter evoked.

About the same time the famous Dr. Tholuck took the chair of professor of divinity at Halle, and the advent of such a godly man to the faculty drew pious students from other schools of learning, and so enlarged George Müllers circle of fellow believers, who helped him much through grace. Of course the missionary spirit revived, and with such increased fervor, that he sought his father's permission to connect himself with some missionary institution in Germany. His father was not only much displeased, but greatly disappointed, and dealt in reproaches very hard to bear. He reminded George of all the money he had spent on his education in the expectation that he would repay him by getting such a 'living' as would insure to the parent a comfortable home and support for his old age; and in a fit of rage he exclaimed that he would no longer look on him as a son.

Then, seeing that son unmoved in his quiet steadfastness, he changed tone, and from threats turned to tears of entreaty that were much harder to resist than reproaches. The result of the interview was a third significant step in preparation for his son's life's mission. His resolve was unbroken to follow the Lord's leading at any cost, but he now clearly saw that he could be independent of man only by being more entirely dependent on God, and that henceforth he should take no more money from his father. To receive such support implied obedience to his wishes, for it seemed plainly wrong to look to him for the cost of his training when he had no prospect nor intention of meeting his known expectations. If he was to live on his father's money, he was under a tacit obligation to carry out his plans and seek a good living as a clergyman at home. Thus early in life George Müller learned the valuable lesson that one must preserve his independence if he would not endanger his integrity.

God was leading His servant in his youth to cast himself upon Him for temporal supplies. This step was not taken without cost, for the two years yet to be spent at the university would require more outlay than during any time previous. But thus early also did he find God a faithful Provider and Friend in need. Shortly after, certain American gentlemen, three of whom were college professors,* being in Halle and wishing instruction in German, were by Dr. Tholuck recommended to employ George Müller as tutor; and the pay was so ample for the lessons taught them and the lectures written out for them, that all wants were more than met. Thus also in his early life was written large in the chambers of his memory another golden text from the word of God:

    "O FEAR THE LORD, YE HIS SAINTS!
    FOR THERE IS NO WANT TO THEM THAT FEAR HIM."
              (Psalm xxxiv. 9.)

* One of them, the Rev. Charles Hodge, afterward so well known as professor at Princeton Theological Seminary, etc.