Müller, George, Extracts of a sermon given at Bethesda Chapel in 1871 and at Mildmay in 1875, as well as portions of his second narrative.
I saw more clearly than ever that the first great and primary business to which I ought to attend every day was to have my soul happy in the Lord. The first thing to be concerned about was not how much I might serve the Lord, or how I might glorify the Lord; but how I might get my soul into a happy state, and how my inner man might be nourished. For I might seek to set the truth before the unconverted, I might seek to benefit believers, I might seek to relieve the distressed, I might in other ways seek to behave myself as it becomes a child of God in this world; and yet, not being happy in the Lord, and not being nourished and strengthened in my inner man day by day, all this might not be attended to in a right spirit.
Before this time my practice had been, at least for ten years previously, as an habitual thing, to give myself to prayer after having dressed myself in the morning. Now I saw that the most important thing I had to do was to give myself to the reading of the Word of God, and to meditate on it, that thus my heart might be comforted, encouraged, warned, reproved, instructed; and that thus, by means of the Word of God, whilst meditating on it, my heart might be brought into experimental communion with the Lord.
I began therefore to meditate on the New Testament from the beginning, early in the morning. The first thing I did, after having asked in a few words the Lord’s blessing upon His precious Word, was to begin to meditate on the Word of God, searching as it were into every verse to get blessing out of it; not for the sake of the public ministry of the Word, not for the sake of preaching on what I had meditated upon, but for the sake of obtaining food for my own soul.
The result I have found to be almost invariably this, that after a very few minutes my soul has been led to confession, or to thanksgiving, or to intercession, or to supplication; so that, though I did not, as it were, give myself to prayer, but to meditation, yet it turned almost immediately more or less into prayer. When thus I have been for a while making confession or intercession or supplication, or have given thanks, I go on to the next words or verse, turning all, as I go on, into prayer for myself or others, as the Word may lead to it, but still continually keeping before me that food for my own soul is the object of my meditation. The result of this is that there is always a good deal of confession, thanksgiving, supplication, or intercession mingled with my meditation, and that my inner man almost invariably is even sensibly nourished and strengthened, and that by breakfast time, with rare exceptions, I am in a peaceful if not happy state of heart.
Thus also the Lord is pleased to communicate unto me that which, either very soon after or at a later time, I have found to become food for other believers, though it was not for the sake of the public ministry of the Word that I gave myself to meditation, but for the profit of my own inner man.
With this mode I have likewise combined being out in the open air for an hour, an hour and a half, or two hours, before breakfast, walking about in the fields, and in the summer sitting for a little on the stiles, if I find it too much to walk all the time. I find it very beneficial to my health to walk thus for meditation before breakfast, and am now so in the habit of using the time for that purpose, that when I get into the open air I generally take out a New Testament of good-sized type, which I carry with me for that purpose, besides my Bible; and I find that I can profitably spend my time in the open air, which formerly was not the case for want of habit. I used to consider the time spent in walking a loss, but now I find it very profitable, not only to my body but also to my soul. The walking out before breakfast is, of course, not necessarily connected with this matter, and everyone has to judge according to his strength and other circumstances.
The difference, then, between my former practice and my present one is this: formerly when I rose, I began to pray as soon as possible, and generally spent all my time till breakfast in prayer, or almost all the time. At all events I almost invariably began with prayer, except when I felt my soul to be more than usually barren, in which case I read the Word of God for food, or for refreshment, or for a revival and renewal of my inner man, before I gave myself to prayer. But what was the result? I often spent a quarter of an hour, or half an hour, or even an hour on my knees before being conscious to myself of having derived comfort, encouragement, humbling of soul, etc.; and often, after having suffered much from wandering of mind for the first ten minutes, or quarter of an hour, or even half an hour, I only then really began to pray.
I scarcely ever suffer now in this way. For my heart being nourished by the truth, being brought into experimental fellowship with God, I speak to my Father and to my Friend (vile though I am, and unworthy of it) about the things that He has brought before me in His precious Word. It often now astonishes me that I did not sooner see this point. In no book did I ever read about it. No public ministry ever brought the matter before me. No private conversation with a brother stirred me up to this matter. And yet now, since God has taught me this point, it is as plain to me as anything that the first thing the child of God has to do morning-by-morning is to obtain food for his inner man. As the outward man is not fit for work for any length of time except we take food, and as this is one of the first things we do in the morning, so it should be with the inner man. We should take food for that, as everyone must allow.
Now what is the food for the inner man? Not prayer, but the Word of God; and here again, not the simple reading of the Word of God, so that it only passes through our minds, just as water passes through a pipe, but considering what we read, pondering over it and applying it to our hearts.
When we pray we speak to God. Now prayer, in order to be continued for any length of time in any other than a formal manner, requires, generally speaking, a measure of strength or godly desire, and the season therefore when this exercise of the soul can be most effectually performed is after the inner man has been nourished by meditation on the Word of God, where we find our Father speaking to us, to encourage us, to comfort us, to instruct us, to humble us, to reprove us. We may therefore profitably meditate with God’s blessing though we are ever so weak spiritually; nay, the weaker we are, the more we need meditation for the strengthening of our inner man. Thus there is far less to be feared from wandering of mind than if we give ourselves to prayer without having had time previously for meditation.
I dwell so particularly on this point because of the immense spiritual profit and refreshment I am conscious of having derived from it myself, and I affectionately and solemnly beseech all my fellow believers to ponder this matter. By the blessing of God, I ascribe to this mode the help and strength which I have had from God to pass in peace through deeper trials, in various ways, than I have ever had before; and having now above fourteen years tried this way, I can most fully, in the fear of God, commend it.
How to read the Bible
As one who for fifty years has known the Lord, and has labored in word and doctrine, I ought to be able, in some little measure, to lend a helping hand to these younger believers. And if God will only condescend to use the acknowledgment of my own failures to which I refer, and of my experience, as a help to others in walking on the road to Heaven, I trust that your coming here will not be in vain. This was the very purpose of my leaving home—that I might help these dear young brethren.
One of the most deeply important points is that of attending to the careful, prayerful reading of the Word of God, and meditation thereon. I would therefore ask your particular attention to one verse in the Epistle of Peter (1 Pet. 2:1-3) where we are especially exhorted by the Holy Spirit through the apostle, regarding this subject. For the sake of the connection, let us read the first verse: ‘Wherefore laying aside all malice, and all guile and hypocrisies, and envies, and all evilspeakings, as new-born babes, desire the sincere milk of the Word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious.’
The particular point to which I refer is contained in the second verse, ‘as new-born babes, desire the sincere milk of the Word.’ As growth in the natural life is attained by proper food, so in the spiritual life, if we desire to grow, this growth is only to be attained through the instrumentality of the Word of God. It is not stated here, as some might be very willing to say, that, ‘The reading of the Word may be of importance under some circumstances.’ Nor is it stated that you may gain profit by reading the statement which is made here; it is of the Word, and of the Word alone, that the apostle speaks, and nothing else.
You may say that the reading of this tract or of that book often does you good. I do not question it. Nevertheless the instrumentality which God has been especially pleased to appoint and to use is that of the Word itself; and just in the measure in which the disciples of the Lord Jesus attend to this, they will be strong in the Lord; and in so far as it is neglected, so far will they be weak. There is such a thing as babes being neglected, and what is the consequence? They never become healthy men or women, because of that early neglect.
Perhaps—and it is one of the most hurtful forms of this neglect—they obtain improper food, and therefore do not attain the full vigor of maturity. So with regard to the divine life. It is a most deeply important point, that we obtain right spiritual food at the very beginning of that life. What is that food? It is the ‘sincere milk’ of the Word; that is the proper nourishment for the strengthening of the new life. Listen, then, my dear brethren and sisters, to some advice with regard to the Word.
First of all, it is of the utmost moment that we read regularly through the Scripture. We ought not to turn over the Bible, and pick out chapters as we please here and there, but we should read it carefully and regularly through. I speak advisedly as one who has known the blessedness of thus reading the Word for the last forty-six years, because for the first four years of my Christian life I did not carefully read the Word of God. I used to read a tract, or an interesting book; but I knew nothing of the power of the Word. I read very little of it and the result was that, although a preacher then, yet I made very little progress in the divine life. And why? Just for this reason—I neglected the Word of God.
But it pleased God, through the instrumentality of a beloved Christian brother, to rouse in me earnestness about the Word, and ever since then I have been a lover of it.
Let me then press upon you my first point, that of attending regularly to reading through the Scriptures. I do not suppose that you all need the exhortation. Many, I believe, have already done so; but I speak for the benefit of those who have not. To those I say my dear friends, begin at once. Begin with the Old Testament, and when you have read a chapter or two, and are about to leave off, put a mark that you may know where you have left off. I speak in all simplicity for the benefit of those who may be young in the divine life. The next time you read, begin the New Testament, and again leave a mark where you leave off. And thus go on, always reading alternately the Old and New Testaments. Thus, by little and little, you will read through the whole Bible; and when you have finished, begin again at the beginning.
Why is this so deeply important? Simply that we may see the connection between one book and another of the Bible, and between one chapter and another. If we do not read in this consecutive way, we lose a great part of what God has given to instruct us. Moreover, if we are children of God, we should be well acquainted with the whole revealed will of God—the whole of the Word. ‘All Scripture is given by inspiration, and is profitable.’
And much may be gained by thus carefully reading through the whole of the revealed will of God. Suppose a rich relative were to die, and leave us, perhaps, some land, or houses, or money, should we be content with reading only the clauses that affected us particularly? No, we would be careful to read the whole will right through. How much more then with regard to the revealed will of God ought we to be careful to read it through, and not merely one and another of the chapters or books.
And this careful reading of the Word of God has this advantage, that it keeps us from making a system of doctrine of our own, and from having our own particular favorite views, which is very pernicious. We often are apt to lay too much stress on certain views of the truth which affect us particularly The will of the Lord is, that we should know His whole revealed mind. Again variety in the things of God is of great moment. And God has been pleased to give us this variety in the highest degree; and the child of God who follows out this plan will be able to take an interest in every part of the Word.
Suppose one says, ‘Let us read in Leviticus.’ Very well, my brother. Suppose another says, ‘Let us read in the prophecy of Isaiah.’ Very well, my brother. And another will say, ‘Let us read in the Gospel according to Matthew.’ Very well, my brother; I can enjoy them all; and whether it be in the Old Testament, or in the New Testament, whether in the Prophets, the Gospels, the Acts, or the Epistles, I should welcome it, and be delighted to welcome the reading and study of any part of the divine Word.
And this will be of particular advantage to us, in case we should become laborers in Christ’s vineyard, because in expounding the Word, we shall be able to refer to every part of it. We shall equally enjoy the reading of the Word, whether of the Old or of the New Testament, and shall never get tired of it. I have, as I said before, known the blessedness of this plan for forty-six years, and though I am now nearly seventy years of age, and though I have been converted for nearly fifty years, I can say, by the grace of God, that I more than ever love the Word of God, and have greater delight than ever in reading it.
And though I have read the Word nearly a hundred times right through, I have never tired of reading it, and this is more especially through reading it regularly, consecutively day by day and not merely reading a chapter here and there, as my own thoughts might have led me to do.
Again we should read the Scripture prayerfully, never supposing that we are clever enough or wise enough to understand God’s Word by our own wisdom. In all our reading of the Scriptures let us seek carefully to have the help of the Holy Spirit; let us ask for Jesus’ sake, that He will enlighten us. He is willing to do it.
The teaching of the Holy Spirit
I will tell you how it fared with me at the very first; it may be for your encouragement. It was in the year 1829, when I was living in Hackney. My attention had been called to the teaching of the Spirit by a dear brother of experience, ‘Well,’ I said, ‘I will try this plan; and will give myself, after prayer, to the careful reading of the Word of God and to meditation. And I will see how much the Spirit is willing to teach me in this way’
I went accordingly to my room, and locked my door, and putting the Bible on a chair, I went down on my knees at the chair. There I remained for several hours in prayer and meditation over the Word of God; and I can tell you that I learned more in those three hours which I spent in this way, than I had learned for many months previously I thus obtained the teaching of the Divine Spirit, and I cannot tell you the blessedness which it was to my own soul. I was praying in the spirit, and putting my trust in the power of the Spirit, as I had never done before.
You cannot therefore be surprised at my earnestness in pressing this upon you, when you have heard how precious to my heart it was, and how much it helped me.
But again, it is not enough to have prayerful reading only but we must also meditate on the Word. As in the instance I have just referred to, kneeling before the chair I meditated on the Word. It was not simply reading it, not simply praying over it. It was all that, but in addition, it was pondering over what I had read. This is deeply important. If you merely read the Bible, and no more, it is just like water running in at one side and out at the other. In order to be really benefited by it, we must meditate on it. We cannot all of us, of course, spend many hours, or even one or two hours each day in this manner. Our business demands our attention. Yet however short the time you can afford, give it regularly to reading, prayer and meditation over the Word and you will find it will well repay you.
In connection with this, we should always read and meditate over the Word of God with reference to ourselves and our own heart. This is deeply important, and I cannot press it too earnestly upon you. We are apt often to read the Word with reference to others. Parents read it in reference to their children, children for their parents; evangelists read it for their congregations, Sunday-school teachers for their classes. Oh! This is a poor way of reading the Word; if read in this way, it will not profit. I say it deliberately and advisedly the sooner it is given up, the better for your own souls. Read the Word of God always with reference to your own heart, and when you have received the blessing in your own heart, you will be able to communicate it to others.
Whether you labor as evangelists, as pastors, or as visitors, superintendents of Sunday schools, or teachers, tract distributors, or in whatever other capacity you may seek to labor for the Lord, be careful to let the reading of the Word be with distinct reference to your own heart. Ask yourselves, how does this suit me, either for instruction, for correction, for exhortation, or for rebuke? How does this affect me? If you thus read, and get the blessing in your own soul, how soon will it flow out to others!
Another point. It is of the utmost moment in reading the Word of God, that the reading should be accompanied with faith. ‘The Word preached did not profit them, not being mixed with faith in them that heard it.’ As with the preaching, so with the reading, it must be mixed with faith. Not simply reading it as you would read a story, which you may receive or not; not simply as a statement, which you may credit or not; or as an exhortation to which you may listen or not, but as the revealed will of the Lord; that is, receiving it with faith. Received thus, it will nourish us, and we shall reap benefit. Only in this way will it benefit us; and we shall gain from it health and strength in proportion as we receive it with real faith.
Lastly, if God does bless us in reading His Word, He expects that we should be obedient children, and that we should accept the Word as His will, and carry it into practice. If this be neglected, you will find that the reading of the Word, even if accompanied by prayer, meditation and faith, will do you little good. God does expect us to be obedient children, and will have us practice what He has taught us. The Lord Jesus Christ says: ‘If you know these things, happy are ye if ye do them.’ And in the measure in which we carry out what our Lord Jesus taught, so much in measure are we happy children. And in such measure only can we honestly look for help from our Father, even as we seek to carry out His will.
If there is, one single point I would wish to have spread all over this country, and over the whole world, it is just this, that we should seek, beloved Christian friends, not to be hearers of the Word only but ‘doers of the Word.’ I doubt not that many of you have sought to do this already but I speak particularly to those younger brethren and sisters who have not yet learned the full force of this. Only seek to attend earnestly to this, it is of vast importance. Satan win seek with much earnestness to put aside the Word of God; but let us seek to carry it out and to act upon it. The Word must be received as a legacy from God, which has been communicated to us by the Holy Spirit.
And remember that to the faithful reader of this blessed Word, it reveals all that we need to know about the Father, all that we need to know about the Lord Jesus Christ, and all about the power of the Spirit, all about the world that lieth in the wicked one, all about the road to Heaven, and the blessedness of the world to come. In this blessed book we have the whole gospel, and all rules necessary for our Christian life and warfare. Let us see then that we study it with our whole heart, and with prayer, meditation, faith and obedience.
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