href="@public@vhost@g@gutenberg@html@files@26522@[email protected]#c" class="pginternal" tag="{http://www.w3.org/1999/xhtml}a">C. SEPARATION FROM THE LONDON SOCIETY, ETC.

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 "the same yesterday and to-day and forever": that the days of divine intervention and deliverance are past only to those with whom the days of faith and obedience are past—in a word, that believing prayer works still the wonders which our fathers told of in the days of old.

The life of this man may best be studied, perhaps, by dividing it into certain marked periods, into which it naturally falls, when we look at those leading events and experiences which are like punctuation-marks or paragraph divisions,—as, for example:

1. From his birth to his new birth or conversion: 1805-1825.

2. From his conversion to full entrance on his life-work: 1825-35.

3. From this point to the period of his mission tours: 1835-75.

4. From the beginning to the close of these tours: 1875-92.

5. From the close of his tours to his death: 1892-98.

Thus the first period would cover twenty years; the second, ten; the third, forty; the fourth, seventeen; and the last, six. However thus unequal in length, each forms a sort of epoch, marked by certain conspicuous and characteristic features which serve to distinguish it and make its lessons peculiarly important and memorable. For example, the first period is that of the lost days of sin, in which the great lesson taught is the bitterness and worthlessness of a disobedient life. In the second period may be traced the remarkable steps of preparation for the great work of his life. The third period embraces the actual working out of the divine mission committed to him. Then for seventeen or eighteen years we find him bearing in all parts of the earth his world-wide witness to God; and the last six years were used of God in mellowing and maturing his Christian character. During these years he was left in peculiar loneliness, yet this only made him lean more on the divine companionship, and it was noticeable with those who were brought into most intimate contact with him that he was more than ever before heavenly-minded, and the beauty of the Lord his God was upon him.

The first period may be passed rapidly by, for it covers only the wasted years of a sinful and profligate youth and early manhood. It is of interest mainly as illustrating the sovereignty of that Grace which abounds even to the chief of sinners. Who can read the story of that score of years and yet talk of piety as the product of evolution? In his case, instead of evolution, there was rather a revolution, as marked and complete as ever was found, perhaps, in the annals of salvation. If Lord George Lyttelton could account for the conversion of Saul of Tarsus only by supernatural power, what would he have thought of George Müller's transformation! Saul had in his favor a conscience, however misguided, and a morality, however pharisaic. George Müller was a flagrant sinner against common honesty and decency, and his whole early career was a revolt, not against God only, but against his own moral sense. If Saul was a hardened transgressor, how callous must have been George Müller!

He was a native of Prussia, born at Kroppenstaedt, near Halberstadt, September 27, 1805. Less than five years later his parents removed to Heimersleben, some four miles off, where his father was made collector of the excise, again removing about eleven years later to Schoenebeck, near Magdeburg, where he had obtained another appointment.

George Müller had no proper parental training. His father's favoritism toward him was harmful both to himself and to his brother, as in the family of Jacob, tending to jealousy and estrangement. Money was put too freely into the hands of these boys, hoping that they might learn how to use it and save it; but the result was, rather, careless and vicious