stones and timbers brought to a building site—the stones from different quarries and the timbers from various shops—and different workmen have been busy upon them at times and places which forbade all conscious contact or cooperation. The conditions oppose all preconcerted action, and yet, without chipping or cutting, stone fits stone, and timber fits timber—tenons and mortises, and proportions and dimensions, all corresponding so that when the building is complete it is as perfectly proportioned and as accurately fitted as though it had been all prepared in one workshop and put together in advance as a test. In such circumstances no sane man would doubt that one presiding mind—one architect and master builder—had planned that structure, however many were the quarries and workshops and labourers.

And so it is with this life-story we are writing. The materials to be built into one structure of service were from a thousand sources and moulded into form by many hands, but there was a mutual fitness and a common adaptation to the end in view which prove that He whose mind and plan span the ages had a supreme purpose to which all human agents were unconsciously tributary. The awe of this vision of God's workmanship will grow upon us as we look beneath and behind the mere human occurrences to see the divine Hand shaping and building together all these seemingly disconnected events and experiences into one life-work.

For example, what have we found to be the initial step and stage in George Müller's spiritual history? In a little gathering of believers, where for the first time he saw a child of God pray on his knees, he found his first approach to a pardoning God. Let us observe: this man was henceforth to be singularly and peculiarly identified with simple scriptural assemblies of believers after the most primitive and apostolic pattern—meetings for prayer and praise, reading and expounding of the Word, such as doubtless were held at the house of Mary the mother of John Mark—assemblies mainly and primarily for believers, held wherever a place could be found, with no stress laid on consecrated buildings and with absolutely no secular or aesthetic attractions. Such assemblies were to be so linked with the whole life, work, and witness of George Müller as to be inseparable from his name, and it was in such an assembly that the night before he died he gave out his last hymn and offered his last prayer.

Not only so, but prayer, on the knees, both in secret and in such companionship of believers, was henceforth to be the one great central secret of his holy living and holy serving. Upon this corner-stone of prayer all his life-work was to be built. Of Sir Henry Lawrence the native soldiers during the Lucknow mutiny were wont to say that, "when he looked twice up to heaven, once down to earth, and then stroked his beard, he knew what to do." And of George Müller it may well be said that he was to be, for more than seventy years, the man who conspicuously looked up to heaven to learn what he was to do. Prayer for direct divine guidance in every crisis, great or small, was to be the secret of his whole career. Is there any accident in the exact way in which he was first led to God, and in the precise character of the scenes which were thus stamped with such lasting interest and importance?

The thought of a divine plan which is thus emphasized at this point we are to see singularly illustrated as we mark how stone after stone and timber after timber are brought to the building site, and all so mutually fitted that no sound of any human tool is to be heard while the life-work is in building.

Of course a man that had been so profligate and prodigal must at least begin at conversion to live a changed life. Not that all at once the old sins were abandoned, for such total transformation demands deeper knowledge of the word and will of God than George Müller yet had. But within him a new separating and sanctifying Power was at work. There was a distaste for wicked joys and former companions; the frequenting of taverns entirely ceased, and a lying tongue felt new and strange bands about it. A watch was set at the door of the lips, and every word that went forth was liable to a challenge, so that old habits of untamed speech were arrested and corrected.

At this time he was translating into German for the press a French novel, hoping to use the proceeds of his work for a visit to Paris, etc. At first the plan for the pleasure-trip was abandoned, then the question arose whether the work itself should not be. Whether his convictions were not clear or his moral courage not sufficient, he went on with the novel. It was finished, but never published. Providential hindrances prevented or delayed the sale and publication of the manuscript until clearer spiritual vision showed him that the whole matter was not of faith and was therefore sin, so that he would neither sell nor print the novel, but burned it—another significant step, for it was his first courageous act of self-denial in surrender to the voice of the Spirit—and another stone or timber was thus ready for the coming building.

He now began in different directions a good fight against evil. Though as yet weak and often vanquished before temptation, he did not habitually 'continue in sin,' nor offend against God without godly sorrow. Open sins became less frequent and secret sins less ensnaring. He read the word of God, prayed often, loved fellow disciples, sought church assemblies from right motives, and boldly took his stand on the side of his new Master, at the cost of reproach and ridicule from his fellow students.

George Müller's next marked step in his new path was the discovery of the preciousness of the word of God.

At first he had a mere hint of the deep mines of wealth which he afterward explored. But his whole life-history so circles about certain great texts that whenever they come into this narrative they should appear in capitals to mark their prominence. And, of them all, that 'little gospel' in John iii. 16 is the first, for by it he found a full salvation:

"GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY-BEGOTTEN SON, THAT WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE."

From these words he got his first glimpse of the philosophy of the plan of salvation—why and how the Lord Jesus Christ bore our sins in His own body on the tree as our vicarious Substitute and suffering Surety, and how His sufferings in Gethsemane and Golgotha made it forever needless that the penitent believing sinner should bear his own iniquity and die for it.

Truly to grasp this fact is the beginning of a true and saving faith—what the Spirit calls "laying hold." He who believes and knows that God so loved him first, finds himself loving God in return, and faith works by love to purify the heart, transform the life, and overcome the world.

It was so with George Müller. He found in the word of God one great fact: the love of God in Christ. Upon that fact faith, not feeling, laid hold; and then the feeling came naturally without being waited for or sought after. The love of God in Christ constrained him to a love—infinitely unworthy, indeed, of that to which it responded, yet supplying a new impulse unknown before. What all his father's injunctions, chastisements, entreaties, with all the urgent dictates of his own conscience, motives of expediency, and repeated resolves of amendment, utterly failed to effect, the love of God both impelled and enabled him to do—renounce a life of sinful self-indulgence. Thus early he learned that double truth, which he afterwards passionately loved to teach others, that in the blood of God's atoning Lamb is the Fountain of both forgiveness and cleansing. Whether we seek pardon for sin or power over sin, the sole source and secret are in Christ's work for us.

The new year 1826 was indeed a new year to this newborn soul. He now began to read missionary journals, which kindled a new flame in his