ness of intonation, and then, at the close of every sentence, there was a pause that lasted for several seconds. Then another rapidly but clearly spoken sentence, followed by another pause, till a wonderful spell took hold of the hearer. The look and bearing of the preacher were as of one who dwelt apart, and who, tho he knew his age well, did not live in his age. From his seclusion of study, and abstinence, and prayer; from habitual dwelling in the unseen, he seemed to come forth that one day of the week to speak to others of the things he had seen and known in secret. As he spake, how the old truths became new! how they came home with a meaning never felt before! The subtlest of truths were dropt out as by the way in a sentence or two of the most transparent Saxon. What delicacy of style, yet what calm power! how gentle yet how strong! how simple yet how suggestive! how homely yet how refined! how penetrating yet how tender-hearted! And the tone of voice in which all this was spoken sounded to you like a fine strain of unearthly music."1

Probably no American preacher is more closely studied than the late Phillips Brooks. He exemplified in his own life and preaching the force of a consecrated personality, which he so earnestly advocated to others. He claimed that the qualities most to be desired in the sermon-"clearness, logicalness, vivacity, earnestness, sweetness, and light"— should first be in the preacher himself, else they would not find their natural place in his message. Sincerity, courage, joy in one's work, purity and personal uprightness, he emphasized in his counsel to others and fully demonstrated in his own life. With his broad and genial optimism he

1 Quoted by Alexander Whyte, in Newman's An Appreciation in Two Lectures Longmans, 1902.

said: "The world has not heard its best preaching yet. If there is more of God's truth for men to know, and if it is possible for the men who utter it to become more pure and godly, then, with both of its elements more complete than they have ever been before, preaching must some day be a complete power. Regarding Phillips Brooks himself, what higher tribute and recommendation can be offered to his honored name than these words of Doctor Brastow? "Any man who would know better what it is to be a helpful, pastoral preacher, a real preacher, full, simple, earnest, unconventional, the preacher of an imaginative, suggestive, and ethical mind, who cares chiefly to make the truth effective, who is bent upon getting it at work in the minds and hearts of men, who would fuse and fire the truth with the energies of a manly human soul, may well give himself with diligence to Phillips Brooks.”’1

The ultimate purpose of all true preaching is the salvation of men. The work of the Christian minister is the preaching of Christ and of Christianity as the one religion based on love. If his heart and tongue be not on fire with holy zeal in proclaiming the greatest of all gifts to mankind, he can not and will not succeed. "Whenever a minister forgets," says Lyman Abbott, "the splendid message of pardon, peace, and power based on faith in Jesus Christ as God manifest in the flesh, whenever for this message he substitutes literary lectures, critical essays, sociological disquisitions, theological controversies, or even ethical interpretations of the universal conscience, whenever, in other words, he ceases to be a Christian preacher and becomes a lyceum or seminary lecturer, he divests himself

1 Representative Modern Preachers, by Lewis O. Brastow, D.D., Professor of Practical Theology in Yale University. The Macmillan Company, 1904.

of that which in all ages of the world has been the power of the Christian ministry, and will be its power so long as men have sins to be forgiven, temptations to conquer, and sorrows to be assuaged.'

A young man asked an old minister who had heard him preach: "What do you think of my sermon?" "A very poor sermon, indeed," said he. "It took me a long time to prepare it," said the astonished young man. "Ay, no doubt of it." "Why, did you not think my explanation of the text a very good one?" "Oh, yes," said the old preacher, "very good, indeed." "Well, then, why do you say it is a poor sermon? Were not the metaphors appropriate, and the arguments conclusive?" "Yes, they were very good as far as that goes, but still it was a very poor sermon. "Will you tell me why you think it was a poor sermon !" "Because," said he, "there was no Christ in it" Said the young man: "Christ was not in the text; we are not to be preaching Christ always; we must preach what is in the text." The old minister said: "Don't you know, young man, that from every town and every village and every little hamlet in England, wherever it may be, there is a road to London? So from every text of Scripture there is a road to the metropolis of the Scriptures, that is, Christ. And, my dear brother, your business is, when you get to a text, to say, 'Now what is the road to Christ?' and then preach a sermon, running along the road toward the great metropolis-Christ. And I have never yet found a text that had not got a road to Christ in it, and if ever I do find one that has not got a road to Christ in it, I will make one; I will go over hedge and ditch,

1 The Christian Ministry, Lyman Abbott, quoted by Rev. Arthur S. Hoyt, in The Work of Preaching. The Macmillan Company, 1905.

but I would get at my Master, for the sermon can not do any good unless there is a savor of Christ in it."

The essential elements, then, of successful preaching, and of any public speaking worth while, are truth and personality. The Christian preacher is at once an interpreter, a herald, a teacher, a counselor, an evangelist, an ambassador. His is the supreme message of life. His authority is the word of God, his religion is that of love, his inexhaustible theme is Christ. Such a work demands the highest development of all his physical and mental powers, and an unswerving consecration of heart and soul to the cause of his Master.

CHAPTER II

HOW TO DEVELOP PHYSICAL POWER

It is as important for the public speaker to develop his body as to develop his mind. As the medium of expression it should be kept at the highest attainable point. Many of our most gifted speakers, especially clergymen, break down from lack of physical vigor, often just at the time when their best work should be done. A strong mind in a strong body should be the aim of every public man.

Joseph Parker gave as his prescription for what he called "a great effort" in preaching a Turkish bath twice a week for three weeks, exercise on the hills every morning at daylight, a plunge in the sea in summer, and a vigorous run on the beach. "Then," said he, "there will be freshness in your breath, a ringing tone in your voice, and a substance in your muscle not soon exhausted. You will not enter the pulpit as a clammy, flabby old man with a heckling voice and a wandering eye, but as a giant ready for a giant's task."

A man should give a reasonable amount of time daily to his physical development. He should put to himself each night a series of questions to test his faithfulness in this respect. He may ask: Have I exercised my body sufficiently this day? Have I chosen the most nourishing food? Have I breathed deeply and abundantly of fresh air? Have I spent any time in the sun? Have I given proper attention to bathing? Have I rested and relaxed at