My dear Brethren,
It was yesterday four weeks since I left Bristol, and I now write these few lines that you may know how I am situated in the service, on account of which I left England, in order that thus you may the better be able to remember me in your prayers, according to my need. My journey to this place was full of mercies and blessings in a variety of ways, but I must delay giving you the particulars, till it may please the Lord to allow me again the privilege of labouring among you. I arrived at Stuttgart on Tuesday evening, Aug. 22. On the next evening I met the five brethren who labour here in the little church. On Thursday, Friday, and Saturday also I had meetings with the little church, at which I either expounded the Holy Scriptures or communicated to the brethren things about Bristol, which might be profitable to them. The following Lords day I spoke twice at their meetings, and in the evening I broke bread in my room with a few saints, as the Baptist church break bread only once a month. On Monday and Tuesday evenings I continued to meet the whole little church. Up to that time all went on quietly; but I knew well that it was only the quietness before a storm, and that shortly a hot battle would commence. And thus it was. On Wednesday last week, i.e. Aug. 30, I was requested to meet the elders of the church. When we came together, the brother who appears to take the lead among them, and who is the only one who speaks at their meetings, told me that the time was drawing nigh when the church would take the Lords supper, and that they had a rule which they considered to be Scriptural, which was, neither to take the Lords supper with any one who was not himself baptized by immersion after he had believed, nor with any one who, (though thus baptized himself) would take the Lords supper with any who had not thus been baptized. Nor did they take the Lords supper with any brother who would take it with any yet belonging to the state church. After this brother had stated to me his views, I stated my own convictions from the Holy Scriptures on these points, and I was quietly heard for about an hour and a half whilst I was speaking without interruption. The Lord was so with me, that when I came home I did not remember any one thing that I could have wished to have stated which had not been stated. The whole having taken up more than two hours, and it being now past ten oclock in the evening, we proposed to meet again on the next day, Thursday afternoon, at five oclock. We did so, and several other brethren besides the elders were present. The subjects were now discussed from the Scriptures. Brother—maintained that no one was born again except he was baptized, no one had a right to say his sins were forgiven, except he were baptized, and also that the apostles were not born again until the day of Pentecost. Whilst seeking to defend these unscriptural statements, he also affirmed that our Lord Himself had been born again at His baptism, and that the last three years of His life He had not been under the law, but had ceased to be under the law when He was baptized. I had been accustomed during the eight days that I had been going in and out among the brethren to hear all sorts of unscriptural statements, into which they had fallen through laying an undue stress upon baptism, and especially through considering baptism as a covenant into which God enters with the believer; but when now the foundation truths of the Gospel were also attacked, when of our Holy Lord it was said that he was born again at his baptism, (which made Him out to be like one of us), and when it was said that He had not been under the law during the last three years of His life;—I saw it needful first of all to see whether we were agreed about the foundation truths of the Gospel. But as we had now been together from five to half-past seven in the evening, and as at half-past eight the public meeting began at which I had to speak, I proposed to separate and to meet again on Friday afternoon from five to seven. This was done, I now first of all pressed the first points. Brother—stated in the presence of the elders and six or seven other brethren, that he had made an unscriptural statement, and that our Lord needed not to be born again. I then went to the other point, whether the Lord was under the law up to the time when He died on the cross, or only up to the time when He was baptized. Many passages were brought forward to show that our Lord was under the law up to the last moments of His earthly life, which is clear from Gal. iii. 13, Phil. ii. 8, Heb. x. 1-13, and many other passages. At last he was convinced about this also and acknowledged his error. But many other points, equally unscriptural, he was unwilling to renounce, such as, that baptism is a covenant with God, and that there cannot be forgiveness of sins except individuals have been baptized after believing. He also maintained that I was sinning in breaking bread with unbaptized believers, and with those who belong to the state church, and that if the church here allowed me to break bread with them, they would be defiled, as I made myself a partaker of the sins of others, which sins I brought with me; and other such unscriptural statements were made by this brother. Thus we spent again about two hours and a half in intercourse, whilst this teaching elder and one of the other elders considered me unfit to take the Lords supper with them on the coming Lords day, but the two other elders and several other brethren who were present were quite ready to break bread with me, and with any who love our Lord Jesus. Brother—now said, there must be a separation. I then entreated the brethren not to think of a separation. I represented to them what a scandal it would be to the ungodly, and what a stumbling block also to the believers who are yet in the state church. I further told them that I had not come to Stuttgart to make a separation between the brethren, but only to lend them a helping hand according to the ability which the Lord might give me. I lastly said: As we have now spent more than six hours together in intercourse, let us meet together tomorrow evening some hours for prayer. To this the brethren agreed, and we accordingly met on Saturday evening at eight oclock for prayer. The subject of our prayer was, that the Lord would be pleased to unite us together in the truth, and make it manifest on which side the truth was. After we had thus prayed for about two hours, brother—prayed at the end, and related (in what he called prayer) his experience before his conversion, his conversion, his being convinced about baptism, my coming to Stuttgart, his readiness to receive the unbaptized in consequence of my intercourse with him, and how then a great horror had befallen him, and that now he had come back to his former view, only to receive the baptized, and how now his peace had been restored to him, and that he purposed to live and die in this belief. When we arose I told him that the Lord Himself had decided the matter, and had shown on whose side the truth was; for that he, if in peace, as he had said, could not thus have related his experience, and called it prayer. This prayer tended greatly to show the other brethren that he has not the truth.—I should have stated that I said to the brethren at the commencement of this meeting, that, as I and my wife were the only persons on whose account they could not break bread on the coming day, and as nothing ought to be done in a hurry, to whatever conclusion they might come, we would gladly withdraw ourselves, and break bread in our room. This was not accepted, as there was much disunion among the brethren, as they told me, and had been before I came, and that my coming had now only brought matters to a point. I stated once more, at the end of the meeting on Saturday evening, Sept. 2, that we ought to dread a separation, and that we ought to pray that we might be of one mind, and that I was ready to meet them by day or by night for prayer or searching the Word on the subject. Thus we separated. The next morning, Sept. 3, I spoke again at the meeting, having been by all the elders requested at my arrival here to expound the Scriptures at all their meetings, or to communicate to them any thing that might be profitable. On this morning I spoke principally on the Lords supper, and on what fits for it; on what is meant by feeding upon Jesus, and what fits for it; on the point that it is not a part of truth, but Jesus round whom believers should unite together; and on the truth, that, if any one is a believer, he is entitled to all the privileges of the saints. These points I had not chosen on purpose for that morning, but they came in course in speaking on Exodus xii., on which chapter I had spoken four times before. After I had finished, I was going to pray at the close, when I was interrupted by brother—, the principal and teaching elder (as to outward authority). He stated that he must contradict me, for I had said: 1, The bread and wine in the Lords supper meant the body and blood of our Lord, whilst, as he believed, and as the word said, it was the real body and blood of our Lord. 2, He believed that as circumcision made a man an Israelite, and fitted him thus for the partaking of the Paschal Lamb, so without baptism no one is fitted to partake of the Lords supper, which is set forth by the Paschal Lamb; whilst I had said that every one who believes in Jesus was by this his faith made a spiritual Israelite, and had a right to the Lords supper and to all the privileges of the children of God. He stated further, that this was against the rules of their church, and that, as I took the Lords supper with unbaptized believers, and with those who had not quite left the state church, I made myself partaker of their sins, and that therefore, as being defiled with these sins, I could not be admitted to the Lords supper. From the commencement of his speaking he was very irritated, but now continued in a passionate way: I am ruler in this church, and you (addressing himself to me) are no longer permitted to speak at our meetings. Moreover he said, "Whosoever takes the Lords supper with Müller will no longer be considered as a member of the church;" and then in anger he left the meeting. During all this time, the Lord, in the riches of His grace, kept me in perfect peace and calmness. I answered brother—not a single word. When he was gone I fell upon my knees, asked the Lords blessing upon the word which I had spoken, asked the Lord to forgive brother—, and to teach me what I should do now. After this I dismissed the meeting. When all was over, one of the elders, brother R., one who seeks after truth, and rejoices in the true liberty which the Lord enables me to preach, and one who had been sighing under the iron hand of brother—for a long time; this brother, I say, requested me before all, according to the first arrangement, to continue the meetings and to tell them all that might be profitable to them. He was, however, immediately interrupted by another elder, who sees with brother—, and told that he had no right to do so. I then stated again that I had only come from England in love, and that I would not force myself upon them. I then left.—By the time of the afternoon meeting I had received light from the Lord that I should not go to the meeting. I saw that as I had been cast out, together with all the other brethren who owned me as a brother, and as all my tenderness in seeking to avoid a separation had been useless, I had now on the other hand to go steadfastly forward, leaving it with the Lord to decide on which side the truth was. I therefore remained at home. The two elders who were won for the truth, went to the meeting in the afternoon, at which brother—sought to disprove what I had said, and after the meeting they stated that they were purposed to own me and all who believe in the Lord Jesus as brethren in the breaking of bread.—On the same evening seventeen of us met in my room for the breaking of bread, as we were in peace; of these seventeen twelve were belonging to this little Baptist church, two Swiss brethren, one English sister, my wife and I. We had a peaceful meeting. Thus the Lord so soon, so unexpectedly, has brought the matter to a point, though in a painful way. The matter would be, however, more painful, did I not see it of great importance that the disciples who hold the truth should be separate from those who hold such fearful errors as: The forgiveness of sins received through baptism; baptism a covenant between us and God; regeneration through baptism and no regeneration without it; the actual death of the old man through baptism, it being drowned, so that only the body and the new nature are alive; and many other fearful errors, to which these poor deluded brethren have been led by laying such undue stress upon baptism. As to poor brother ——, he had denied some months since the inspiration of Luke, the Acts, and the Epistle of James, which point he only gave up when several brethren stated that they must leave on that account, and he has fallen into many other grievous errors; but there has been no one who has had sufficient spiritual courage steadfastly to resist him. Now there is joy with many that the Lord has set them free.—On Monday last, Sept. 4th, I had again a meeting with the brethren and sisters whose eyes the Lord has opened, and others also came, not belonging to this Baptist church. On. Wednesday I had again a meeting, and today, Sept. 8, and tomorrow evening I purpose to meet the brethren again.—All is only a beginning. But there is a beginning. That which I longed for, the chief object of my journey to the Continent, that there might be also in Germany a little living church, but based on Scriptural principles, which might be a light to other places; the beginning of that has now been made, but it is a small beginning. The minds of the dear brethren have been so darkened through this mixture of error and truth, that about every thing they need instruction. However, the Lord will help further. I am of good cheer, because I know that the Lord is on my side, and that He has sent me here, and that He keeps me here. How gladly would I leave this very day, were it His will; but I know that at present I ought to labour here.—I have so circumstantially and minutely related all to you, that you may the better know how to help me with your prayers. The errors and sins of our brother —— I have only related, that you the more clearly may see how my coming here is of God, in order that these dear children of God, who have suffered so much for the Lords sake, and who are sincere, though in much error, might be led on and delivered out of these snares of the devil. But many, unaccustomed to examine Scripture, hold fast the former ways; yet those, who are sincere, the Lord will deliver after awhile. How long I may continue here, I know not; but the moment I see the Lords leading to England, I shall be delighted to go back. At present my temptation is not to stay longer than I ought to stay; but rather to leave sooner than I ought to leave. Help me, therefore, dear brethren, that I maybe willing to do and suffer all the will of God here. As to further particulars, the Lord willing, you shall have them either verbally or by writing. Should any of you like to write to me, or my dear wife, we shall be glad to hear from you; and if the letters be written on thin paper and left at my house, they will be forwarded to me. We remember you daily in our prayers, as you also, no doubt, remember us. May the Lord bring us in His own time again together in peace. Pray earnestly for all the brethren who labour among you. My dear wife salutes you. The saints here salute you.
I am, dear brethren.,
Affectionately your brother and servant,
GEORGE MÜLLER.
I make the following remarks in connexion with this letter.
I. In the beginning it is mentioned, that on the evening of the day after my arrival I met with the five brethren who laboured in the Baptist church at Stuttgart, that is with the teaching elder or president, the three other elders, and the brother who acted as deacon. At this very meeting, nay at the very commencement even of this meeting, I saw what a difficult position mine would be, and what abundant help I should need from God. That which led me to think so was this. During the day that I had been at Stuttgart, I had perceived, that all the brethren and sisters called one another "Thou," which is in Germany the sign of great familiarity, and which is used between very intimate friends or between parents and children, or husband and wife, or brothers and sisters of the same family, &c. Here now I found that males and females of all ages and different stations in life called one another "Thou." When I therefore met with those five brethren I stated the substance of the following objections, against this practice, not however in the form of objections, but either in the way of affectionate inquiries or brotherly suggestions. My objections against it were these: 1, I did not think it would have, in general, a desirable effect upon believers of different sexes to speak to one another thus in the way of so great familiarity. 2, I did not think it would work well for brethren and sisters in service to speak thus to their master and mistress, especially if it should happen that the mistress was an unbeliever, and therefore not in fellowship with them, and a sister were as a servant to say to her master "Thou." 3, I thought it would not work happily and healthfully for a very young brother and sister to be expected to call aged brethren and sisters "Thou," as if on terms of great familiarity, from the moment they were baptized and thus received among them into fellowship. 4, But that which far more strongly operated upon my mind than any of the previous reasons was this, It seemed to me to substitute an outward form for the inward power and reality. I stated to them, That if the calling one another "Thou" were the result of realizing that all the children of God have one and the self-same Father in heaven, that they are really, and not nominally only, brothers and sisters of the same heavenly family, and heirs of the same precious inheritance, and bought by the same precious blood of the Lord Jesus; if it were the result of these truths being enjoyed and realized within, I should see not the least reason against it, in general; but I feared that it was merely an outward thing, judging from the fact, that however it might have been with a brother and sister previously, the moment they were baptized they were called "Thou" by every one of their number, and they were expected to call every one "Thou" in return. And I judged it to be a pernicious thing, if thus the "Thou" was forced upon persons; for on the part of those who were comparatively high in life it would be considered sooner or later an unpleasant burden, and on the part of the poorer classes it would lead to carnal gratification in being able to treat those in the way of great familiarity who were considerably above them with reference to this life. The thing itself, then, if done from right motives, from the entering into our position as saints with reference to God and to each other, would be most precious; but the thing done, merely because it was customary among them, and observed in order to keep up uniformity, would work most perniciously.—In reply to my remarks of this kind, it was stated, that the use of the word "Thou" was scriptural, that in the Holy Scriptures we never read, when one single person is spoken to, "You," but always "Thou." To this I answered that it was so, but that we must remember that in the Holy Scriptures we find governors and kings addressed by poor men in the term "Thou;" for this was the only form of speech in use, whilst in Germany, where the "Thou" is not used except to denote near natural relationship or familiarity, it ought not to be used, except there be that inwardly corresponding to what we outwardly seek to convey by the term; else it will lead to formality, if not to hypocrisy, and sooner or later the pernicious tendency of this outward thing, to which there is nothing inwardly corresponding, will most surely be felt. It appeared to me far better not to make any profession of familiarity and intimacy by the use of the "Thou," when the heart does not go along with it, and rather to continue to say to one another "You" till there be the drawing of heart to heart by the love of Jesus, than to force the "Thou" upon the brethren and sisters. I felt the more strongly about this, as I had witnessed more than once among believers in England the injurious effects of doing things because others did them, or because it was the custom, or because they were persuaded into acts of outward self-denial, or giving up things whilst the heart did not go along with it, and whilst the outward act WAS NOT the result of the inward powerful working of the Holy Ghost, and the happy entering into our fellowship with the Father and with the Son. I had seen, when these things had been done from wrong motives, that there had been regret afterwards, and the returning back as much as possible to what had been given up or forsaken. Moreover, though I had been only one day in Stuttgart when we had this meeting, yet I had heard enough of the state of things, to make me think the calling one another "Thou" was in many instances a mere outward form.—My brotherly suggestions were not received, but strongly opposed by two or three out of the five brethren, and it was pretty plainly hinted, that, perhaps, I was too proud to be called "Thou;" and the moment I perceived that, I said that I wished every brother, the very poorest of them, to call me "Thou" (and I encouraged them in doing so, by calling every one "Thou"), but that I could not, with my light, call any of the sisters "Thou," nor did I do so up to the day of my departure.
There was another thing of the same character, that is the kiss. In Germany, as on the Continent generally, the kiss is the sign of affection and familiarity among men as well as among females, and the brethren and sisters at Stuttgart always had been in the habit of kissing one another after having partaken of the Lords supper, that is all the brethren had kissed each other, and all the sisters had kissed each other. Now this again, if the result of real inward affection, and springing from the entering into our heavenly relationship and oneness in Christ Jesus, would be most beautiful, and would be the "holy kiss" of which the Apostle Paul speaks; but I had no reason to believe that this was generally the case among the brethren and sisters at Stuttgart, but rather that it was merely the result of custom and form, and that it was done because it was expected to be done, for it was the churchs order, after the Lords supper to kiss one another. It was on this ground that it seemed to me to be most pernicious; and I could have known how it would work, even though I had not been actually told, that sometimes sisters had stayed away from the Lords supper, because they did not feel comfortable in kissing all the female members of the church. When therefore I began to break bread with the brethren, after we had been separated by the close baptists, I did not kiss one brother after the breaking of bread; but I made a point of it to kiss every one of them on that very day at a later meeting, when I left them to go to my lodgings, in order that no one might be able to say it was pride or want of love in me that I had not kissed them. Thus I did on the second Lords day, and on the third. On the fourth Lords day a brother said, after the breaking of bread, Brethren shall we give one another the brotherly kiss, and I was then ready at once, like the rest, to kiss all the brethren; but the next time there was no kissing, and thus the mere cold form was banished, and every brother felt free to kiss another brother when his heart bade him to do so, without being bound to it by custom or form.
I have so circumstantially dwelt on these apparently little things, because I think them, in principle, matters of the deepest importance. Every thing that is a mere form, a mere habit and custom in divine things, is to be dreaded exceedingly: life, power, reality, this is what we have to aim after. Things should not result from without, but from within. The sort of clothes I wear, the kind of house I live in, the quality of the furniture I use, all such like things should not result from other persons doing so and so, or because it is customary among those brethren with whom I associate to live in such and such a simple, inexpensive, self-denying way; but whatever be done in these things, in the way of giving up, or self-denial, or deadness to the world, should result from the joy we have in God, from the knowledge of our being the children of God, from the entering into the preciousness of our future inheritance, etc. Far better that for the time being we stand still, and do not take the steps which we see others take, than that it is merely the force of example that leads us to do a thing, and afterwards it be regretted. Not that I mean in the least by this to imply we should continue to live in luxury, self-indulgence, and the like, whilst others are in great need; but we should begin the thing in a right way, i.e. aim after the right state of heart; begin inwardly instead of outwardly. If otherwise, it will not last. We shall look back, or even get into a worse state than we were before. But oh! how different if joy in God leads us to any little act of self denial. How gladly do we do it then! How great an honour then do we esteem it to be! How much does the heart then long to be able to do more for Him who has done so much for us! We are far then from looking down in proud self-complacency upon those who do not go as far as we do, but rather pray to the Lord, that He would be pleased to help our dear brethren and sisters forward, who may seem to us weak in any particular point; and we also are conscious to ourselves, that if we have a little more light or strength with reference to one point, other brethren may have more light or grace in other respects.
II. It may be asked, whether I consider brother ——, with all his errors, his fearful errors, to be a brother. My reply is, that so far as my own personal acquaintance is concerned, I am not able to form a judgment about it; but from all I have heard about his godly life formerly for many years, I think there is very much reason to believe that he is a child of God. I have related all this and made it public (which I naturally greatly dislike, on account of brother —— being my brother, and therefore his sin is my own shame), in order that other children of God may be profited by it. There are two most instructive points connected with the history of the Baptist Church at Stuttgart and of our brother —— in particular.