The Proof of the Living God. 79 repetition he affirms that, in all essentials, such an experience is the privilege of all believers. God calls disciples to various forms of work, but all alike to the same faith. To say, there fore, “I am not called to build orphan houses, etc., and have no right to expect answers to my prayers as Mr. Müller did,” is wrong and unbelieving. Every child of God is first to get into the sphere appointed of God, and therein to exercise full trust, and live by faith upon God’s sure word of promise. Throughout all the thousands of pages written by his pen, he teaches that this experience of God’s faithfulness is both the reward of past faith and prayer and the preparation, of the servant of God for larger work, more efficient service, and more convincing witness to his Lord. SUPERNATURAL POWER. No one can understand this work who does not see in it the supernatural power of God; without that, it is an enigma,, defying solution; with that, a}l the mystery is an open mys tery. He himself felt, from first to last, that this supernat ural factor was the whole key to the work, and without that it would have been to himself a problem inexplicable. How pathetically he often compared himself and his work for God to the “burning bush in the wilderness,” which always aflame and always threatened with apparent destruction, was not consumed, so that not a few turned aside, wondering to see this great sight. And why was it not burnt? Because Je hovah of Hosts who was in the bush dwelt in the man and in his work; or, as Wesley said with ahnost his last breath, “Best of all God is with us.” This simile of the burning bush is the more apt, when we consider the rapid growth of the work. At first so very small as to seem almost insignificant, and conducted in one small rented house, accommodating thirty orphans; then en larged until other rented premises became necessary; then one, two, three, four and even five immense structures being
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