The Life of Trust. George Muller

already in existence, seeing that there are several missionary, Bible, tract, and school societies. I give, therefore, our reasons, in order to show that nothing but the desire to maintain a good conscience led us to act as we have done. For as, by the grace of God, we acknowledged the word of God as the only rule of action for the disciples of the Lord Jesus, we found, in comparing the then existing religious societies with the word of God, that they departed so far from it, that we could not be united with them, and yet maintain a good conscience. I only mention here the following points.

      1. The end which these religious societies propose to themselves, and which is constantly put before their members, is, that the world will gradually become better and better, and that at last the whole world will be converted. To this end, there is constantly reference made to the passage in Habakkuk ii. 14: “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea;” or the one in Isaiah xi. 9: “For the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” But that these passages can have no reference to the present dispensation, but to the one which will commence with the return of the Lord—that in the present dispensation things will not become spiritually better, but rather worse—and that in the present dispensation it is not the whole world that will be converted, but only a people gathered out from among the Gentiles for the Lord—is clear from many passages of the divine testimony, of which I only refer to the following: Matt. xiii. 24–30, and verses 36–43, 2 Tim. iii. 1–13, Acts xv. 14.

      A hearty desire for the conversion of sinners, and earnest prayer for it to the Lord, is quite scriptural; but it is unscriptural to expect the conversion of the whole world. Such an end we could not propose to ourselves in the service of the Lord.

      2. But that which is worse, is, the connection of those religious societies with the world, which is completely contrary to the word of God (2 Cor. vi. 14–18). In temporal things the children of God need, whilst they remain here on earth, to make use of the world; but when the work to be done requires that those who attend to it should be possessed of spiritual life (of which unbelievers are utterly destitute), the children of God are bound, by their loyalty to their Lord, entirely to refrain from association with the unregenerate. But, alas! the connection with the world is but too marked in these religious societies; for every one who pays a guinea, or, in some societies, half-a-guinea, is considered as a member. Although such an individual may live in sin; although he may manifest to every one that he does not know the Lord Jesus; if only the guinea or the half-guinea be paid, he is considered a member, and has a right as such to vote. Moreover, whoever pays a larger sum, for instance, ten pounds or twenty pounds, can be, in many societies, a member for life, however openly sinful his life should be for the time, or should become afterwards. Surely such things ought not to be.

      3. The means which are made use of in these religious societies to obtain money for the work of the Lord are also in other respects unscriptural; for it is a most common case to ask the unconverted for money, which even Abraham would not have done (Genesis xiv. 21–24); and how much less should we do it, who are not only forbidden to have fellowship with unbelievers in all such matters (2 Cor. vi. 14–18), but who are also in fellowship with the Father and the Son, and can therefore obtain everything from the Lord which we possibly can need in his service, without being obliged to go to the unconverted world! How altogether differently the first disciples acted, in this respect, we learn from 3 John 7.

      4. Not merely, however, in these particulars is there a connection with the world in these religious societies; but it is not a rare thing for even committee members (the individuals who manage the affairs of the societies) to be manifestly unconverted persons, if not open enemies to the truth; and this is suffered because they are rich, or of influence, as it is called.

      5. It is a most common thing to endeavor to obtain for patrons and presidents of these societies and for chairmen at the public meetings, persons of rank or wealth, to attract the public. Never once have I known a case of a poor, but very devoted, wise, and experienced servant of Christ being invited to fill the chair at such public meetings. Surely, the Galilean fishermen, who were apostles, or our Lord himself, who was called the carpenter, would not have been called to this office, according to these principles. These things ought not so to be among the disciples of the Lord Jesus, who should not judge with reference to a person’s fitness for service in the church of Christ by the position he fills in the world, or by the wealth he possesses.

      6. Almost all these societies contract debts, so that it is a comparatively rare case to read a report of any of them without finding that they have expended more than they have received, which, however, is contrary both to the spirit and to the letter of the New Testament. (Rom. xiii. 8.)

      Now, although brother Craik and I were ready, by the grace of God, heartily to acknowledge that there are not only many true children of God connected with these religious societies, but that the Lord has also blessed their efforts in many respects, notwithstanding the existence of these and other principles and practices which we judged to be unscriptural; yet it appeared to us to be his will that we should be entirely separate from these societies, (though we should be considered as singular persons, or though it should even appear that we despised other persons, or would elevate ourselves above them,) in order that, by the blessing of God, we might direct the attention of the children of God in those societies to their unscriptural practices; and we would rather be entirely unconnected with these societies than act contrary to the Holy Scriptures. We therefore separated entirely from them, although we remained united in brotherly love with individual believers belonging to them, and would by no means judge them for remaining in connection with them, if they do not see that such things are contrary to Scripture. But seeing them to be so ourselves, we could not with a clear conscience remain. After we had thus gone on for some time, we considered that it would have an injurious tendency upon the brethren among whom we labored, and also be at variance with the spirit of the gospel of Christ, if we did nothing at all for missionary objects, the circulation of the Holy Scriptures, tracts, etc., and we were therefore led, for these and other reasons, to do something for the spread of the gospel at home and abroad, however small the beginning might be.]

      March 5. This evening, at a public meeting, brother Craik and I stated the principles on which we intend to carry on the institution which we propose to establish for the spread of the gospel at home and abroad. There was nothing outwardly influential either in the number of people present or in our speeches. May the Lord graciously be pleased to grant his blessing upon the institution, which will be called “The Scriptural Knowledge Institution, for Home and Abroad.”

      I. THE PRINCIPLES OF THE INSTITUTION.

      1. We consider every believer bound, in one way or other, to help the cause of Christ, and we have scriptural warrant for expecting the Lord’s blessing upon our work of faith and labor of love; and although, according to Matt. xiii. 24–43, 2 Tim. iii. 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 ought to 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 countenance this Institution, because this, we consider, would be dishonorable to the Lord. In the name of our God we set up our banners, Ps. xx. 5; he alone shall be our patron, and if he helps us we shall prosper, and if he is not on our side we shall not succeed.

      3. We do not mean to ask unbelievers for money (2 Cor. vi. 14–18); though we do not feel ourselves warranted to refuse their contributions, if they of their own accord should offer them. Acts xxviii. 2–10.

      4. We reject altogether the help of unbelievers in managing or carrying on the affairs of the Institution. 2 Cor. vi. 14–18.

      5. We intend never to enlarge the field of labor by contracting debts (Rom. xiii. 8), and afterwards appealing to the Church of Christ 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