reputation which extends much beyond the limits of the scholarly circles of his own country.

Dr. John A. Broadus, Professor of New Testament Interpretation and Homiletics in the Southern Baptist Theological Seminary, has, from choice, devoted his life to Christian work, in spheres of marked usefulness, to be sure; but it would be acknowledged by all who know him that he possesses the natural gifts and varied acquirements which would long ago have won name and fortune had he elected some secular calling appropriate to his capabilities.

The portrait of this gentleman indicates strength, stability, solidity, and soundness, rather than the lighter, more showy qualities of mind and character. He looks self-contained, self-assured, well satisfied with his inherent powers, and conscious that he is master of the situation. One would suppose that he was always ready, and never in a hurry; that he moved with steady strength and with a consciousness of being able to meet the emergency and to win success without help.

and working out results without worriment or anxiety, which most men would have to struggle with; for instance, he would stand at the head of a college or pastorate, or be a speaker of a congress, and his word would be law, his decision accepted; and when other people would seem worn out, needing a vacation, he would remain fresh and able to continue without anything but his daily resting hours. He is a hard worker, and consequently presses his cause. As a boy, he usually tired out all his associates, because he used his forces judiciously, and had a plenty to use.

He is a man who can be angry and not boil over, who can reprove delinquents without abusing them, who can preach strong doctrines without seeming personal. Some have to be angry before they are strong or brave; he is both strong and brave without the necessity of showing anger. When he is much provoked, and it will not help his cause, he does not permit himself to explode.

His power to reason and criticise, his power to combine facts and logical arguments, to systematize and build up a subject or an argument, are shown in all his work.

He has large Ideality, hence a sense of beauty, polish, perfection, pervades his

The amplitude of his forehead indicates breadth and compass of mind, the power to reach upward and onward, solying problems which baffle many others,

beauty afterward. He makes a strong logical trellis before he puts forth an æsthetical and imaginative foliage. He sees the witty side, and uses that element to show an absurdity, that which is illogical.

He reads the stranger, ana is able to control and mold men; hence his power to govern is remarkable.

The top-head, in which the moral and religious organs are located, is largely

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developed; and we judge he has very strong Firmness and no want of Self-es

teem. The base of his brain is large

enough to give force and courage; and the signs of the social development are strong enough to make him a devoted friend and an affectionate companion. An organization like this would rank well in any department of effort and usefulness, where the competition is strong and the duties demand courage, outreaching thought, and dignity and force

of character.

JOHN ALBERT BROADUS was born in Culpepper County, Virginia, on the 24th of January, 1827. His family is of Welsh extraction, and the name was formerly spelled Broadhurst. His father was prominent for many years in political circles of the Old Dominion, and served his district in the Legislature. John completed his studies at the University of Virginia, the honorable old institution which owes its existence, in great part, to Thomas Jefferson, whose interest in it was practically shown to the very close of the great statesman's life. Dr. Gessner Harrison was then Professor of Ancient Languages, as he had been for more than a quarter of a century, and with him young Broadus formed a close intimacy. In after years one of the results of this friendship was the marriage of the quondam student-friend to the old professor's daughter. In 1850 Mr. Broadus received his degree from the University, and a year later he was offered and accepted the position of Assistant Professor of Ancient Languages in his alma mater. This position he occupied about two years, when the opportunity came for his entering upon a sphere more in harmony with his leanings; the Baptist church of Charlottesville invited him to take its pulpit, and he accepted it. But the University was loth to lose her earnest alumnus, and in 1855 invited him to return to her walls as chaplain. He did

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so, and officiated in that capacity two This relation did not quite meet years. the pastor again of the Baptist church. his wants, as we find him two years later As a young man he was eminently fitted for the place of a teacher. This the prominent members of Southern Baptist circles were not long in discovering; and when a vacancy occurred in the Theological Seminary he was looked to as among those best fitted to supply it. So, in 1859 he was invited to take the Professorship of New Testament Interpretation and Homiletics, which he still occupies. The seminary was then located at Greenville, S. C.; it is now in Louisville, Ky.

An acquaintance of Dr. Broadus says he "is a man of deep and varied scholarship, and of commanding ability in the pulpit. In his knowledge of the Greek of the New Testament, he is without a peer in the South. There are frequent calls upon him to preach in the churches in Louisville, and the announcement of his name does not fail to draw a large congregation. Even his own students, who attend his daily lectures, consider it a privilege to hear a sermon by him and to come under the sway of his power, which is remarkable in the lecture-room, but is far more so in the crowded assembly. The Baptist denomination in America has no man to-day of whom it is rightly more proud, and there is probably no man in the denomination who has done more for it than Dr. Broadus."

As a man he is genial, and courteous in conduct, and very sympathetic, so that he wins upon first acquaintance. His students generally exhibit much affection for him, and he takes an almost parental interest in their mental growth and physical comfort.

He has published a volume or two of sermons, an account of a visit to Palestine,and lectures on the History of Preaching, which were delivered in the Newton Theological Seminary, Mass. In his own department of special instruction he has published little, principally a Review of the American Bible Union's version of

the New Testament, which was contributed to the Religious Herald of Richmond, Va., in 1867–69.

As a speaker Dr. Broadus is remarkable for the simplicity, yet vigor, of his style. He wins the attention at once by the easy, off-handed manner of his open.ing, and develops the truth and application of the most profound principle with so much clearness, fertility of illustration, and self-command, that the listener is surprised to find apparently easy what he had previously regarded as paradoxical. A quotation or two from an address delivered at a gathering of Christian workers, clerical and lay, at Chicago will, we think, fairly exemplify his customary manner. The subject under discussion was "How to Read the Bible":

"The main support of every individual is a Christian life, and the mainspring of all work must be the truth of God. Truth is the life-blood of piety. Truth is always more potent and precious when we draw it ourselves out of the Bible. I rode out yesterday with a kind friend, until presently we passed a little fountain where the water fresh and sweet and bright was bursting from the hill-side. The water we drink in the houses here is delightful; it comes from the pure lake; but there it was a fountain, and there is nothing like drinking water out of a fountain; and I remembered what my Lord Bacon had said, 'Truth from any other source than the Bible is like drawing water from a cistern; but truth drawn out of the Bible is like drawing water from a fountain.' Oh, brethren, this Christian Word we have to-day in the world will be wise and strong and mighty, just in proportion as its influence is drawn out by ourselves from the Word of God. And now I have come to speak to people who want to study the Bible, and would fain love it more and know it better. I am not to speak to Biblical scholars, though such are present, no doubt; however, I am not to speak to persons of great leisure, who can spend hours every day over their Bibles, and who may be able to build up

a law to themselves from the precious word of God; but I am to speak to busy workers, most of them busy in the ordinary pursuits of human life, in their accounts and business affairs, and all of them busy, no doubt, in the varied work of Christian people in the world; and they wish to know how busy people should read the Bible, and how, with the time they have, they can make the most of their daily readings, and therefore they will be willing perhaps to listen. . . . .

"The Bible is one book, but the Bible is many books. It is rather an interesting subject to look back upon the processes by which men ceased calling it 'books,' and began to think of it as a book. You well know that the correct name means the sacred books, and when they borrowed the Greek word they called it ‘Biblia Sacra,' and now that word has been changed to the single 'Bible' in our language. Well, when the various writings of inspired men had all been completed and collected together, it began to be thought of as one collection, complete with itself, and when men began to note the singular and beautiful harmony which pervades this wonderful collection of books, they saw it was not only a complete collection of books, complete in themselves, but all in harmony with each other; and then the idea occurred to the Christian mind that this was really one book, and is a very beautiful thought, the internal harmony of all these various writings of inspired men. They were all written separately, and most of them published separately, and they were originally read separately from each other; and they have a different character, and, substantially, a separate meaning, and they should have a practical influence over those who read them, and they ought to be read as separate books. And then, each one of them must be read as a whole, if we are to understand it well. You can not understand any book if you read it only by fragments. A cultivated gentleman at dinner to-day remarked that he was reading for the third time that beautiful

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book of piety, 'The Memorials of a Quiet Life,' and that he was reading it fifteen minutes of every day during the third reading. That is very well when he is reading it for the third time, but if he had read it fifteen minutes of each day for the first time, he would not have learned the meaning of the book so well. John Locke had experience on this subject; he said that in order to understand one of the Epistles of St. Paul, he must read it as a whole. Suppose a man has received a letter from an absent friend he loves very much, and he reads a page of it to-day, and another to-morrow, and a third the next day, until completed, how much will he know about it when he is done with it? He tells you, I have been reading a letter from a very dear friend, and you ask him concerning its contents, and he does not quite know what it is about. You must take the letter as a whole, and sit down and read it from beginning to end, and see what it is all about, and then if it is very valuable you will afterward take it in parts and see what the letter says about this subject and that, and so on to the end. That is very plain common sense, and yet what a pity in dealing with the precious word of God, the idea has not sunk more deeply

into the mind of the Christian world.

"I will mention a little personal reminiscence. It occurred a long time agoI am afraid to tell you how long ago. I was a college student at the University of Virginia, and one day, in going away from a lecture, Dr. McGuffee, speaking to the students while the manner of reading the Bible was under discussion, said: 'I want you to get "Horn's Introduction," and copy a paragraph there from John Locke in regard to reading the Bible as a whole.' The young man got it, and read it, and the thought sunk deep into his heart of reading the Bible in that way, and in order to show you the impression that was made I must mention that one result of that was, a few years later that young man delivered a series of Sunday-night sermons on the life and writings of Paul, treating each

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His discourse was

Epistle as a whole. given in the place where this advice was given, and the students of history crowded the aisles and doors and filled a new church, and a few nights later the young man was drawn very reluctantly from the pastor he loved, to try to be the teacher of others in these things, and this man can now tell you, as he looks back over his life, how much of his success was due to the recommendation of this professor. Oh, that all teachers of young men might know what one little word will do in controlling the whole life of the young man who walks by your side!"

THE NOSE AND THE FACE.-A somewhat singular fact has been observed with reference to the shape of the nose, or rather the setting of it in the face, so to speak. To be strictly correct, from the artist's point of view, the nose should be accurately in the middle of the face, and at right angles with a line from the pupil of one eye to that of the other. As a matter of fact, it is rarely or never thus placed; it is almost invariably a little out of the "square," and the fact of its being so is often that which lends a peculiar expression and piquancy to the face. A medical writer points out that there are anatomical reasons why a slight deviation from the true central line may be expected, and that the nose which is thus accurately straight between the two eyes may after all be considered an abnormal one; the only absolutely true and correct organ being, in fact, that which deviates a little to the right or left.

LITTLE THINGS.-Springs are little things, but they are sources of large streams; a helm is a little thing, but it governs the course of a ship; a bridle-bit is a little thing, but we know its use and power; nails and pegs are little things, but they hold the parts of a large building together; a word, a look, a smile, a frown, are little things, but powerful for good or evil. Think of this, and mind the little things.