Conviction compelled action, for in him there was no spirit of compromise; and he was accordingly promptly baptized. Years after, in reviewing his course, he records the solemn conviction that "of all revealed truths, not one is more clearly revealed in the Scriptures--not even the doctrine of justification by faith--and that the subject has only become obscured by men not having been willing to take _the Scriptures alone_ to decide the point."
He also bears witness incidentally that not one true friend in the Lord had ever turned his back upon him in consequence of his baptism, as he supposed some would have done; and that almost all such friends had, since then, been themselves baptized. It is true that in one way he suffered some pecuniary loss through this step taken in obedience to conviction, but the Lord did not suffer him to be ultimately the loser even in this respect, for He bountifully made up to him any such sacrifice, even in things that pertain to this life. He concludes this review of his course by adding that through his example many others were led both to examine the question of baptism anew and to submit themselves to the ordinance.
Such experiences as these suggest the honest question whether there is not imperative need of subjecting all current religious customs and practices to the one test of conformity to the scripture pattern. Our Lord sharply rebuked the Pharisees of His day for making "the commandment of God of none effect by their tradition," and, after giving one instance, He added, "and many other such like things do ye."* It is very easy for doctrines and practices to gain acceptance, which are the outgrowth of ecclesiasticism, and neither have sanction in the word of God, nor will bear the searching light of its testimony. Cyprian has forewarned us that even _antiquity_ is not _authority,_ but may be only _vetustas erroris_--the old age of error. What radical reforms would be made in modern worship, teaching and practice,--in the whole conduct of disciples and the administration of the church of God,--if the one final criterion of all judgment were: What do the Scriptures teach?' And what revolutions in our own lives as believers might take place, if we should first put every notion of truth and custom of life to this one test of scripture authority, and then with the courage of conviction dare to do according to that word--counting no cost, but studying to show ourselves approved of God! Is it possible that there are any modern disciples who "reject the commandment of God that they may keep their own tradition"?
* Matthew xv. 6. Mark vii. 9-13.
This step, taken by Mr. Muller as to baptism, was only a precursor of many others, all of which, as he believed, were according to that Word which, as the lamp to the believer's feet, is to throw light upon his path.
During this same summer of 1830 the further study of the Word satisfied him that, though there is no direct _command_ so to do, the scriptural and apostolic _practice_ was to _break bread every Lord's day._ (Acts xx 7, etc.) Also, that the Spirit of God should have unhindered liberty to work through any believer according to the gifts He had bestowed, seemed to him plainly taught in Romans xii.; 1 Cor. xii.; Ephes. iv., etc. These conclusions likewise this servant of God sought to translate at once into conduct, and such conformity brought increasing spiritual prosperity.
Conscientious misgivings, about the same time, ripened into settled convictions that he could no longer, upon the same principle of obedience to the word of God, consent to _receive any stated salary_ as a minister of Christ. For this latter position, which so influenced his life, he assigns the following grounds, which are here stated as showing the basis of his life-long attitude: