God wants consecrated men because they can pray and will pray. He can use consecrated men because He can use praying men. As prayerless men are in His way, hinder Him, and prevent the success of His cause, so likewise unconsecrated men are useless to Him, and hinder Him in carrying out His gracious plans, and in executing His noble purposes in redemption. God wants consecrated men because He wants praying men. Consecration and prayer meet in the same man. Prayer is the tool with which the consecrated man works. Consecrated men are the agents through whom prayer works. Prayer helps the consecrated man in maintaining his attitude of consecration, keeps him alive to God, and aids him in doing the work to which he is called and to which he has given himself. Consecration helps to effectual praying. Consecration enables one to get the most out of his praying. “Let Him to whom we now belong His sovereign right assert; And take up every thankful song, And every loving heart. “He justly claims us for His own, Who bought us with a price; The Christian lives to Christ alone, To Christ alone he dies.” We must insist upon it that the prime purpose of consecration is not service in the ordinary sense of that word. Service in the minds of not a few means nothing more than engaging in some of the many forms of modern Church activities. There are a multitude of such activities, enough to engage the time and mind of any one, yea, even more than enough. Some of these may be good, others not so good. The present-day Church is filled with machinery, organisations, committees and societies, so much so that the power it has is altogether insufficient to run the machinery, or to furnish life sufficient to do all this external work. Consecration has a much higher and nobler end than merely to expend itself in these external things. Consecration aims at the right sort of service――the Scriptural kind. It seeks to serve God, but in entirely a different sphere than that which is in the minds of present-day Church leaders and workers. The very first sort of service mentioned by Zachariah, father of John the Baptist, in his wonderful prophecy and statement in Luke 1:74, was thus: “That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness, all the days of our life.” Here we have the idea of “serving God in holiness and righteousness all the days of our life.” And the same kind of service is mentioned in Luke’s strong tribute to the father and mother of John the Baptist before the latter’s birth: “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” And Paul, in writing to the Philippians, strikes the same keynote in putting the emphasis on blamelessness of life: