Behold my wants, which I myself am ignorant of; but do Thou behold, and do, according to Thy mercy, smite or heal, depress me or raise me up. I adore all Thy purposes without knowing them. I am silent; I offer myself in sacrifice. I abandon myself to Thee. I have no more desire but to accomplish Thy will. Lord, teach me how to pray. Dwell Thou Thyself in me by the Holy Spirit. Amen.""

In public prayer the minister uses his supremest faculty, that of communion with God. He speaks on behalf of his people, and must voice their needs and sentiments. His language should be simple and fitting, and his sympathies large enough to include all. It will be seen, therefore, that prayer is too important a matter to be left to the chance of the moment. It demands the same care and thought and meditation as are given to the preparation of the sermon.

The style and manner of public prayer are suggested by Professor Schenck in these words: "Terms of familiarity and endearment should be avoided, since we are addressing the Infinite and Holy God. Simple and chaste language should be used, easily understood by the ignorant and distrest and also proper to use before the throne of the Most High. The tone of the voice should be easily heard by all, from the first word of the prayer to the last, and should be earnest but never loud nor boisterous, since God is near by and loves to hear His people pray. The posture should be reverent; usually the minister should stand with claspt hands, without gesture, and the people should listen with bowed heads."'1

The criticism is often made that public prayer is too general and does not meet the specific needs of people.

Ferdinand S. Schenck, D.D., Modern Practical Theology. Funk & Wagnalls Company.

Spurgeon speaks of this generalization in prayer as disastrous. He pleads for definite prayer, asking clearly and distinctly for certain mercies. "If a regiment of soldiers should all fire off their guns anyhow, possibly somebody might be killed, but the majority of the enemy would be missed." So, in prayer, the speaker should have a target at which he aims, a clearly defined purpose on behalf of his people. In this way public prayer may be made a source of infinite power to both minister and congregation.

CHAPTER XIV

POWER IN SILENCE AND REPOSE

Paradoxical tho it may seem, there is an eloquence and a power in silence which every speaker should seek to cultivate. A man who knows how and when to listen is not only open to increase his store of knowledge, but will often receive credit for wisdom he does not really possess. The habit of silence gives time for necessary meditation and for accumulating power for subsequent use. It makes one acquainted with the inner life. It is the most direct means of developing spiritual power.

A silent man is usually a thinking man. He takes time to think, to test his ideas before giving them expression, to formulate his thought into clear and logical sequence. He obeys the admonition to "Think before you speak," consequently his thoughts when exprest carry weight because of their clearness and maturity. There are far too few of these silent men who take time to think, and too many who talk first and think afterward.

Cardinal Newman doubtless had in mind this lack of genuine thinking when he said: "What is more common than the sight of grown men, talking on political or moral or religious subjects, in that offhand, idle way, which we signify by the word unreal? That they simply do not know what they are talking about,' is the spontaneous silent remark of any man of sense who hears them. Hence such

persons have no difficulty in contradicting themselves in successive sentences without being conscious of it. Hence others, whose defect in intellectual training is more latent, have their most unfortunate crotchets, as they are called, or hobbies, which deprive them of the influence which their estimable qualities would otherwise secure. Hence others can never look straight before them, never see the point, and have no difficulties in the most difficult subjects. Others are hopelessly obstinate and prejudiced, and, after they have been driven from their opinions, return to them the next moment without even an attempt to explain why. Others are so intemperate and intractable that there is no greater calamity for a good cause than that they should get hold of it."

Too much introspection and meditation may make one morbid, but intelligent self-analysis, reasonably pursued, is necessary to the highest growth. Periods of silence and relaxation offer the best conditions for this work and study. When one thinks of the noise and nervousness of modern city life, of the "bottled-lightning quality of Americans,' it is reasonable to assume that only by carefully planned times for silence and quiet meditation can one hope to develop the highest and best in one's spiritual nature.

The knowledge gathered in these moments of silence, if properly applied, brings one into more intimate touch with the truth. A man finds out what things weaken his power, as well as what things contribute to it, and he can, if he will, change from destructive to constructive effort. With this new knowledge comes increased responsibility, but there comes, too, increased pleasure in the work of readjustment and of self-mastery.

The practise of silence brings reserve power, and poise,

by which a man trains himself to be equal to emergencies as they arise. In this listening attitude he hears whisperings from secret spiritual sources that otherwise could not be discerned. It is from these moments that he draws his deepest and most enduring inspiration. Every man has his own individual mind-world to explore. No one else can possibly do it for him. Its infinite possibilities must remain unrealized and undeveloped unless he is in some way led to do this work for himself.

Through relaxation and repose a man rests his physical and mental machinery, generates unsuspected energy, and at the moment of need is conscious of new and vastly increased power. To learn to "let go," to thoroughly relax both mind and body, usually requires patient and persistent practise. In the end it will repay the student manyfold in increased health and self-control.

Many persons waste valuable energy in unnecessary muscular contraction. They frown in reading a newspaper, sit anxiously in a car as if to help it to its destination, or at night they endeavor to hold the bed up lest it fall to pieces. Many times each hour they expend their power in such useless habits as clenching the fist, drumming with the fingers or tapping with the foot, biting the lips, rocking the body, or indulging in needless anxiety, anger or other excitement. These habits are a constant drain upon even the strongest constitutions, and eventually lead to physical and mental impoverishment and sometimes to nervous prostration.

Relaxation and repose act as a soothing influence to the nerves. They take the tension off the mental machinery, rest the body, and restore a man to his normal condition. As a man gradually forms this habit of doing his work