Faith george Müller

George Müller



A Common Faith (1842)

I desire that all the children of God, who may read these details, may thereby be led to increased and more simple confidence in God for everything which they may need under any circumstances, and that these many answers to prayer may encourage them to pray, particularly as regards the conversion of their friends and relatives, their own progress in grace and knowledge, the state of the saints whom they may know personally, the state of the Church of God at large, and the success of the preaching of the gospel. Especially I affectionately warn them against being led away by the device of Satan to think that these things are peculiar to me and cannot be enjoyed by all the children of God; for though, as has been stated before, every believer is not called upon to establish Orphan Houses, Charity Schools, etc., and trust in the Lord for means, yet all believers are called upon, in the simple confidence of faith, to cast all their burdens upon Him, to trust in Him for everything, and not only to make everything a subject of prayer, but to expect answers to their petitions that they have asked according to His will, and in the name of the Lord Jesus—Think not, dear reader, that I have the gift of faith, that is, the gift of which we read in 1 Corinthians 12:9 and that is mentioned along with “the gifts of healing,” “the working of miracles,” “prophecy”—and that on that account I am able to trust in the Lord...

From my inmost soul I do ascribe it to God alone that He has enabled me to trust in Him, and that He has not suffered my confidence in Him to fail. But I thought it needful to make these remarks, lest anyone should think that my depending upon God was a particular gift given to me, which other saints have no right to look for; or lest it should be thought that this, my depending upon Him, had only to do with the obtaining of money by prayer and faith. By the grace of God I desire that my faith in God should extend towards every thing: the smallest of my own temporal and spiritual concerns, and the smallest of the temporal and spiritual concerns of my family, towards the saints among whom I labor, the Church at large, everything that has to do with the temporal and spiritual prosperity of the Scriptural Knowledge Institution, etc. Dear reader, do not think that I have attained in faith (and how much less in other respects!) to that degree to which I might and ought to attain.

Lastly, let not Satan deceive you in making you think that you could not have the same faith, but that it is only for persons who are situated as I am. When I lose such a thing as a key, I ask the Lord to direct me to it, and I look for an answer to my prayer; when a person with whom I have made an appointment does not come at the fixed time, and I begin to be inconvenienced by it, I ask the Lord to be pleased to hasten him to me, and I look for an answer. When I do not understand a passage of the Word of God, I lift up my heart to the Lord, that He would be pleased, by His Holy Spirit, to instruct me, and I expect to be taught, though I do not fix the time when, and the manner how, it should be. When I am going to minister in the Word, I seek help from the Lord, and while I, in the consciousness of natural inability as well as utter unworthiness, begin this His service, I am not cast down, but of good cheer, because I look for His assistance and believe that He, for His dear Son’s sake, will help me. Oh! I beseech you, do not think me an extraordinary believer, having privileges above other of God’s dear children that they cannot have; nor look on my way of acting as something that would not do for other believers. Make but trial! Do but stand still in the hour of trial and you will see the help of God, if you trust in Him. But there is so often a forsaking the ways of the Lord in the hour of trial, and thus the food of faith, the means whereby our faith may be increased, is lost.

Strengthening Faith (1842)

This leads me to the following important point. You ask, “How may I, a true believer, have my faith strengthened?” The answer is this:

“Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jam 1:17).

As the increase of faith is a good gift, it must come from God, and therefore He ought to be asked for this blessing. The following means, however, ought to be used:

1. The careful reading of the Word of God, combined with meditation on it. Through reading of the Word of God, and especially through meditation on the Word of God, the believer becomes more and more acquainted with the nature and character of God, and thus sees more and more, besides His holiness and justice, what a kind, loving, gracious, merciful, mighty, wise, and faithful Being He is. Therefore, in poverty, affliction of body, bereavement in his family, difficulty in his service, want6 of a situation or employment, he will repose upon the ability of God to help him, because he has not only learned from His Word that He is of almighty power and infinite wisdom, but he has also seen instance upon instance in the Holy Scriptures in which His almighty power and infinite wisdom have been actually exercised in helping and delivering His people. He will repose upon the willingness of God to help him, because he has not only learned from the Scriptures what a kind, good, merciful, gracious, and faithful Being God is, but because he has also seen in the Word of God how in a great variety of instances He has proved Himself to be so. And the consideration of this, if God has become known to us through prayer and meditation on His own Word, will lead us, in general at least, with a measure of confidence to rely upon Him. Thus meditation on the Word of God will be one special means to strengthen our faith.

2. As with reference to the growth of every grace of the Spirit it is of the utmost importance that we seek to maintain an upright heart and a good conscience, and therefore do not knowingly and habitually indulge in those things which are contrary to the mind of God, so it is also particularly the case with reference to the growth in faith. How can I possibly continue to act in faith upon God concerning anything, if I am habitually grieving Him, and seek to detract from the glory and honor of Him in whom I profess to trust, upon whom I profess to depend? All my confidence towards God, all my leaning upon Him in the hour of trial, will be gone if I have a guilty conscience, and do not seek to put away this guilty conscience but still continue to do things which are contrary to the mind of God. And if, in any particular instance, I cannot trust in God because of the guilty conscience, then my faith is weakened by that instance of distrust. For faith with every fresh trial of it, either increases by trusting God and thus getting help, or it decreases by not trusting Him—and then there is less and less power of looking simply and directly to Him, and a habit of self-dependence is begotten or encouraged. One or the other of these will always be the case in each particular instance. Either we trust in God, and in that case we neither trust in ourselves, nor in our fellowmen, nor in circumstances, nor in anything besides; or we DO trust in one or more of these, and in that case do NOT trust in God.

3. If we, indeed, desire our faith to be strengthened, we should not shrink from opportunities where our faith may be tried, and therefore, through the trial, be strengthened. In our natural state we dislike dealing with God alone. Through our natural alienation from God we shrink from Him and from eternal realities. This cleaves to us, more or less, even after our regeneration. Hence it is that more or less, even as believers, we have the same shrinking from standing with God alone—from depending upon Him alone, from looking to Him alone—and yet this is the very position in which we ought to be if we wish our faith to be strengthened. The more I am in a position to be tried in faith with reference to my body, my family, my service for the Lord, my business, etc., the more shall I have opportunity of seeing God’s help and deliverance—and every fresh instance, in which He helps and delivers me, will tend towards the increase of my faith. On this account, therefore, the believer should not shrink from situations, positions, circumstances, in which his faith may be tried; but should cheerfully embrace them as opportunities where he may see the hand of God stretched out on his behalf to help and deliver him, and whereby he may thus have his faith strengthened.

4. The last important point for the strengthening of our faith is that we let God7 work for us, when the hour of the trial of our faith comes, and do not work a deliverance of our own. Wherever God has given faith, it is given, among other reasons, for the very purpose of being tried. Yea, however weak our faith may be, God will try it—only with this restriction: that as in every way He leads on gently, gradually, patiently, so also with reference to the trial of our faith. At first our faith will be tried very little in comparison with what it may be afterwards, for God never lays more upon us than He is willing to enable us to bear. Now when the trial of faith comes, we are naturally inclined to distrust God, and to trust rather in ourselves, or in our friends, or in circumstances. We will rather work a deliverance of our own somehow or other, than simply look to God and wait for His help. But if we do not patiently wait for God’s help, if we work a deliverance of our own, then at the next trial of our faith it will be thus again: we shall be again inclined to deliver ourselves—and thus, with every fresh instance of that kind, our faith will decrease. Whilst, on the contrary, were we to stand still in order to see the salvation of God, to see His hand stretched out on our behalf, trusting in Him alone, then our faith would be increased; with every fresh case in which the hand of God is stretched out on our behalf in the hour of the trial of our faith, our faith would be increased yet more. Would the believer, therefore, have his faith strengthened, he must especially give time to God, Who tries his faith in order to prove to His child, in the end, how willing He is to help and deliver him, the moment it is good for him.

The Life of Faith (1855)

Excerpt taken from “The Autobiography of George Müller,” pp. 226-227

If anyone desires to live a life of faith and trust in God he must:

1. 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.

2. 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.

3. 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.

4. He must be willing to live as the Lord’s steward. If anyone does not give out of the blessings that 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.

The Faith Principles of Ministry (1824)

1. We consider every believer bound, in one way or other, to help the cause of Christ. We have scriptural warrant for expecting the Lord’s blessing on our work of faith and labor of love. Although according to Matthew 13:24-43, 2 Timothy 3:1-13, and many other passages, the world will not be converted before the coming of our Lord Jesus, still, while He tarries, all scriptural means should be employed for the ingathering of the elect of God.

2. The Lord helping us, we do not mean to seek the patronage of the world; i.e., we never intend to ask unconverted persons of rank or wealth to support this institution, because this, we consider, would be dishonorable to the Lord. “In the name of our God we will set up our banners” (Psa 20:5). He alone shall be our patron. If He helps us we will prosper; if He is not on our side, we will not succeed.

3. We do not mean to ask unbelievers for money (2Co 6:14-18); though we do not feel ourselves warranted to refuse their contributions, if they, of their own accord, should offer them (Act 28:2, 10).

4. We reject altogether the help of unbelievers in managing or carrying on the affairs of the institution (2Co 6:14-18).

5. We intend never to enlarge the field of labor by contracting debts (Rom 13:8) and afterward appealing to the Church of God for help, because this we consider to be opposed both to the letter and the spirit of the New Testament. But in secret prayer, God helping us, we shall carry the wants of the institution to the Lord, and act according to the means that God shall give.

6. We do not mean to reckon the success of the institution by the amount of money given or the number of Bibles distributed, but by the Lord’s blessing on the work (Zec 4:6)—and we expect this in the proportion in which He shall help us to wait upon Him in prayer.

7. While we would avoid needless separation, we desire to go on simply according to Scripture without compromising the truth; at the same time thankfully receiving any instruction which experienced believers, after prayer upon scriptural ground, may have to give us concerning the institution.

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