unsullied holiness, of such marked spiritual vigour and consuming zeal, that they will work spiritual revolutions through their mighty praying. "Natural ability and educational advantages do not figure as factors in this matter; but a capacity for faith, the ability to pray, the power of a thorough consecration, the ability of self-littleness, an absolute losing of one's self in God's glory and an ever present and insatiable yearning and seeking after all the fulness of God. Men who can set the Church ablaze for God, not in a noisy, showy way, but with an intense and quiet heat that melts and moves every thing for God."
And, to return to the vital point, secret praying is the test, the gauge, the conserver of man's relation to God. The prayer-chamber, while it is the test of the sincerity of our devotion to God, becomes also the measure of the devotion. The self-denial, the sacrifices which we make for our prayer-chambers, the frequency of our visits to that hallowed place of meeting with the Lord, the lingering to stay, the loathness to leave, are values which we put on communion alone with God, the price we pay for the Spirit's trysting hours of heavenly love.
The prayer-chamber conserves our relation to God. It hems every raw edge; it tucks up every flowing and entangling garment; girds up every fainting loin. The sheet-anchor holds not the ship more surely and safely than the prayer-chamber holds to God. Satan has to break our hold on, and close
