"Preaching Out," and Its Remedy.

BY PROFESSOR C. E. WILBUR, B.D.,

PH.D., ADRIAN, MICH.

Ar the doors of many of the theological seminaries a fourth year of study is knocking for admission to the courses; and in a number of cases it has been admitted, though it has not been made a condition for the regular degree. The most obvious reason given for this expansion is that there is a demand for a broader culture, as evinced in the fact that so many American theological students attend the German universities. The fourth year is added to remove this necessity for going to Germany, and to furnish further facilities for study to those who could not go abroad if they would.

But there is still another consideration that has been felt by seminary authorities in providing this fourth year. In conversation with a veteran teacher in one of the leading theological schools, he remarked to the writer about as follows: "Many young men, after being from two to five years upon the same charge, feel that they are completely preached out, that they have no more truth to present to the people. In many cases a pastoral relation otherwise pleasant is broken on this account. The pastor either seeks a new field of labor, where he can repeat his old sermons, or he turns his face toward the schools once more. This fourth year gives men an opportunity for a breathing-spell, and at the same time allows them to refill their mental storehouse." Here is a recognized fact-that many men exhaust their mental resources in a comparatively short time. There is no good reason why this should be so. What is the remedy?

The most obvious answer to the above question is contained in one word"study." But this answer does not fully remove the difficulty; such advice would be about as helpful as it would

be to tell the gymnast to "practise" if he wishes to succeed. What he needs to know is what methods to use in practice. The student knows he must study; what he needs to know is what methods of study to pursue in order to be most successful.

A suggestion that will be helpful to the preacher is this: Choose a narrow theme for the subject of the sermon. One of the greatest mistakes made in this connection is to select a general topic that has material enough in it for half a dozen discourses, and treat it in half an hour. The sermon cannot treat the subject exhaustively or even satisfactorily, but it touches upon so many of the essential points that it cannot be returned to on a subsequent occasion without danger of repetition. For illustration, a sermon chooses the broad subject "The Atonement." This might be divided into several narrow themes, as follows: "The Atonement in its Relation to God;" "The Atonement in Relation to Man ;" "The Atonement in Relation to the Divine Government;" "The Moral Influence of the Atonement;""The Sacrificial Aspect of the Atonement ;" and so on. One sermon on "The Atonement" would probably touch lightly on all these phases of the subject, thus rendering it difficult to take them up more specifically. Thus the preacher rules himself out of a field on which he might have preached a dozen sermons, by choosing this broad theme.

The broader treatment, of course, is more favorable to emotional effects; and it was with this kind of a sermon that the pioneer preacher of the early days of our country won his victories. Remaining, as he did, but a year or two in a place, or having large circuits that required a month or two for the round, he easily prepared a series of broad emotional sermons that struck joy or terror to the hearts of his hearers. In the nature of the case, too, this is the kind of

sermon to which the modern evangelist must trust. The narrower treatment is more favorable to intellectual results, and hence is more in harmony with the requirements of a long pastorate; for no one now doubts that Christianity, no longer being a new and startling thing, the best results are to be attained by the more substantial educational methods, or, at least, that they should go hand in hand with evangelistic methods.

The observance of the above sugges tion will save the preacher much time and worry, for it will be found that the narrower treatment will not only assist a man to profundity of thought, but will also enable him to do his work with less mental effort. It is easier to treat a narrow subject than a broad one. For example, "Education" is so broad a subject that it is difficult to find a salient point at which to seize it for treatment. But as soon as it is narrowed by the addition of modifying words, "The Benefits of Education," that difficulty is removed. Narrowing still farther to "Social Benefits of Education," renders the task still less irksome.

Another suggestion of homiletic value in this connection is that the preacher should make it a daily habit to study in other fields than those demanded by each sermon, as the necessity arises. Henry Ward Beecher was once asked by a friend of the writer, who was then a young minister, to give him some suggestion that would be of value to him in sermonizing. Mr. Beecher responded by giving his own method in brief, in which he intended to embody his advice. It was somewhat as follows: He did not sit down to his desk with concordance and commentary, dictionary and Greek text before him, and spend half the week studying for one sermon and half the week for the other; but he devoted a large portion of his time, with all these conveniences at hand, to a careful general study, not having in view any special service. He found that this method broadened his

culture, and gave him such a firm grasp upon the Gospel system in its relations, that the matter of preparing the special sermon was not a serious one; so that frequently he gave himself no concern about his morning discourse until early on the Sabbath day, and about his evening sermon until afternoon. He had a wealth of thought secured through his general study that he was ready to pour out at any time.

Mr. Beecher's suggestion is a valuable one. This studying always to a specific occasion does not tend to broaden a man's views to the same extent that the more general study does. He sees the subject in itself, but not in its relations. In short, it does not make a man master of the situation, does not give him command of the subject. It gives him no general stock from whence to draw. Such a method makes a man a cistern-it pours in what must be taken out at once. Studying broader than the occasion demands makes him a fountain, always ready to gush out and overflow in richness and fulness.

These suggestions may be helpful, but of course they cannot take the place of the higher and Divine aids in the preparation of the sermon. If a man is living close to the heart of the Master, the Divine life will be opening into his constantly with new phases of experience that cannot fail to be of interest and profit to his people.

Easter Week.

BY REV. J. E. TWITCHELL, D.D.,

No week in all the history of the world gathers into it and around it so much of thrilling interest as Easter Week-sometimes called Passion Week. For about three years One named Jesus had been going up and down the Judean land, stopping in cities, towns, and villages, by the seashore, at the wayside, and in afflicted homes, healing diseases, casting out devils, raising the dead, and working all sorts of wonders-proving

Himself an overmatch for all the forces of air, earth, and sea!

Multitudes everywhere had gathered about Him, wondering at His gracious words and awed by His mighty deeds! Every case of suffering, sorrow, and sin had met with a God-like compassion; and now His great plan of redemption culminates; all the miracles have been wrought save that of the "barren figtree," and His own crowning miracle of all-His resurrection from the dead. Jerusalem and the region round about has become deeply impressed by His wondrous and matchless ministries. Great crowds of all parties and classes feel that stirring winds are close at hand.

Jesus has chosen His twelve apostles, making them His personal companions, and gradually unfolding to them the mysteries of His Kingdom. He has appointed "other seventy also," and sent them out to prepare the way for His coming; has spoken many parables and wrought many miracles; has denounced the Scribes and Pharisees for their hypocrisy; has predicted His sufferings and death, and is now back again in Bethany from His long Perean journeys.

EVENTS OF EASTER WEEK.

Saturday (the Jewish Sunday).-On this the sixth day preceding our Lord's last celebration of the Jewish Passover, and seven days before His crucifixion, we find Him at the home of Mary and Martha, where He meets Lazarus, whom He had raised from the dead. This evening He is entertained at the house of Simon the leper, and is unwittingly anointed for His burial.

Sunday (the Christian).-The most of this day seems to have passed in peaceful seclusion with the beloved family at Bethany. Jesus is fully aware of His time as come when He must make Himself known as the long-promised King of Israel. Those multitudes who came up with Him from Jericho now pass on to Jerusalem, and thus spread the tidings of His approach, creating

intense excitement among all classesfilling His disciples with joy, the Pharisees with fear, and the Roman rulers with curious questionings as to the outcome of this great religious movement. In the afternoon Jesus crosses over the Mount of Olives, enters the Holy City amid unfamiliar scenes, makes His way to the temple, and there proclaims Himself "the Light of the world!” being heralded and crowned with echoing "Hosannas" from the children. There in the temple He heals all manner of diseases, and at nightfall returns to Bethany for rest and communion with those who have grown very dear to Him by the most sacred scenes and associations.

Monday.-Back again now to Jerusalem, cursing the "barren fig-tree" on the way, He once more enters the temple, and by a word of command clears it of traders and money-changers, greatly arousing the anger of scribes and rulers, who feel themselves condemned by His words and deeds.

Tuesday and Wednesday.-These days evidently are spent in or near the city in connection with His disciples, rebuking the elders and chief priests, who now seek to entrap Him in His words and to find cause against Him. On these days several of our Lord's most impressive parables are spoken, notably that of the "wicked husbandman," and the "wise and foolish virgins," causing both Pharisees and Sadducees to plot against Him, but bringing back upon themselves the bitterest denunciations. On these days also Jesus foretells the destruction soon to come on Jerusalem, and the fast-approaching end of the Jewish economy, using words and figures of speech which compass the consummation of all things, and warning His disciples against false Christs and false prophets soon to appear. These things enrage His enemies, and they are left no alternative but to concede His claims or accomplish His death without delay.

over is to be killed. Jesus is to observe this with His disciples. He therefore sends two of them into the city to make preparation. In the evening He goes with them to the guest-chamber for their last private interview before the crucifixion. There they celebrate the Passover and commune together concerning the things of the Kingdom. Then the sacrament of the Lord's Supper is instituted, and those wondrous words are spoken, and that wondrous prayer is offered of which John makes record in the fourteenth and seventeenth chapters inclusive of his Gospel. There also the betrayer of Jesus is detected, and he leaves that little company for the consummation of his crime. Finally, about twelve o'clock of that eventful night a hymn is sung and the eleven go forth with their Lord over the brook Kedron into the Garden of Gethsemane, where the "agony" is experienced, where the arrest is made, and where the end begins!

Friday. In the early morning of this day Jesus is bound and led before the chief priest Annas for trial; thence from one ruler to another, accused of various crimes until, finally, having been mocked and scourged and spit upon, and made to suffer all conceivable indignities, He is led back to Pilate and given over into the hands of His enemies. They lead Him away to Calvary for crucifixion, followed by a great company who bewail and lament Him. At noon of that strange day a supernatural darkness covers all the land, shrouding those tragic scenes, until three o'clock, when a voice from the dying Lord is heard: "It is finished!" This is followed by the rending of the veil of the temple and by an earthquake which opens graves and forces from unwilling lips the confession, " Truly, this was the Son of God!" In the early evening the body of Jesus is taken down from the cross, buried in the new tomb of Joseph of Arimathea, a great stone rolled against the door, the stone sealed, and Roman sentinels set over it.

Saturday. This, the "saddest day

since time began," drags wearily along. Soldiers watch around the silent sepulchre. The disciples talk together in low tones and weep over their disappointed hopes. The women mournfully prepare ointment and spices for the more perfect embalming of Jesus' body. Pharisees and Sadducees exult, and Roman rulers watch, wondering what will be the outcome of this tragedy !

Sunday.-All at once, in the break of day, the earth heaves and rocks, an angel descends from heaven, rolls the great stone away from the door of the sepulchre and sits upon it. And JESUS RISES FROM THE DEAD, becomes the Living One, the Conqueror of death and the grave-the Life-giving Lord! He is recognized by the women, who are early at the sepulchre, and by the disciples, on numerous occasions; communes with them-proves to them that He is the very One who was crucified, and, at the end of forty days ascends to heaven where He ever liveth to make intercession for His people.

These are the incidents of Easter Week, and they give to this week prominence above all others as a religious festival. No wonder the week is observed with song and joy. It is the week of all the year around which gather memories the most sacred and hopes the most inspiring.

VARIOUS OBSERVANCES OF IT.

We find no evidence in the New Testament or in the writings of the apostolic fathers of the celebration of Easter. Coming as the early disciples did from the Jewish Church, they naturally continued to observe Jewish festivities, though with a new interpretation of them and a new spirit concerning them. Their chief festival was the "Passover." This feast now takes on a new and strange significance because of the resurrection of Christ-the true Paschal Lamb.

Easter observances as such seem to have had their beginning about the year 68, though a difference as to the time soon sprang up between Christians of

Jewish and Gentile descent, and later between the Eastern and Western churches differences which led to a long and bitter controversy and to most unhappy divisions. But these were brought to an end by a decree of the Council of Nice, in 325, a decree that Easter should be observed throughout the Christian world "on the Sunday following that fourteenth day of the calendar moon which happens upon, or next after March 21st." Easter, therefore, may come as early as March 22d, or as late as April 25th.

This festival, which has been called the "Queen of Festivals," was first observed with ceremonies of great simplicity and solemnity. Primitive Christians were accustomed very early in the morning to salute each other with the words, "Christ is risen;" to which response was made, "Christ is risen indeed."

Gradually, however, Easter celebrations grew more imposing and far less devotional, until they came to include various popular amusements, exciting sports, and degrading superstitions.

In some parts of Ireland the legend is current that the "sun dances in the sky on Easter Sunday morning." This superstition once prevailed in England. In the northern counties of England men were accustomed to parade the streets on Easter Sunday dressed in fantastic garb and indulging in antics of various kinds for the amusement or embarrassment of lookers-on. The strangest customs once prevailed, and still prevail, such as throwing apples into the churchyard and then repairing to the house of the minister for feasting and merry-making.

Colored eggs, curious cakes, minstrel playing, pantomime shows, symbolical representations, the burning of incense, the blessing of oil, and all sorts of observances-religious, semi-religious, and wholly secular-some innocently mirthful, and some shockingly immoral have crowded Easter Week.

Palm Sunday, from an early period, throughout the greater part of Europe

has been observed with ceremonies of a most impressive character. Processions are formed in which, years ago, and possibly at present, Christ's triumphal entry into Jerusalem has been represented or caricatured.

Crosses of palm were made, then blessed by the priests and sold to the people.

In Cornwall the peasantry were accustomed to throw their crosses in the wells, believing that if these floated they would outlive the year; but if they sank, they would die before the coming of another Palm-day.

In Rome Holy Week commences on Palm Sunday, when the altars, crucifixes, and pictures are draped in mourning and all theatrical performances forbidden.

Churches and cathedrals are decorated, and resound with most elaborate music. At nine o'clock in the morning St. Peter's is crowded with people of all nationalities and all religions, to see and hear. At half-past nine there is a "burst of song" from a choir of several hundred voices, filling all the aisles and arches of that wondrous building with melody unsurpassed. Soldiers then present arms, and a procession enters bearing the Pope seated in his magnificent basilica or chair of state. As this procession advances, the Pope waves his hand and bows his head in benediction. Reaching the high altar he descends from his chair, blesses the palms which are brought him, gives a branch to each of his high officials, then blesses other palms, which are distributed among the people. Then "low mass" is performed by one of the bishops, and the Pope is borne out to his residence in the Vatican, the whole ceremony lasting about three hours.

Wednesday of Holy Week in Rome and in all papal cities attracts attention by the singing of “ Miserere." In the Sistine Chapel great crowds gather at the performance of mass. After the "Gloria in Excelsis" is sung no bells are allowed to be rung in Rome until the same is sung again on the following