for his "name is legion," and your master will never require impossibilities. But if, through your remissness, the hedges of the vineyard should be broken down, and "the boar out of the wood should waste it, and the wild beast of the field should devour it " -if while you sleep the enemy should come and sow tares among the wheat, you will be answerable.

As you are bound to do everything in your power to keep out false teachers and false doctrines, so you must guard the door of the church against the intrusion of unworthy members. None but those who assent to all the articles of your Confession of Faith and Covenant, and give credible evidence of personal piety should receive any encouragement from you to apply for admission. Though you cannot search the heart of any man, and of course are liable to be deceived by fair appearances, you can examine every candidate upon the doctrines and upon experimental religion, and if you do this in the fear of God, with a supreme regard to his glory, and an earnest desire to see your church built up with living and active members, you may reasonably hope that he will keep out the hypocritical and unworthy. I once thought it my duty to resist the importunity of a man, who was ready enough to sign our articles of faith, but who would not promise to give up the income of his fiddle at country balls. He had influential relatives and friends, both in the church and congregation, who warmly seconded his application, and it was feared that a refusal would drive off many from the parish; but I felt bound as the pastor of the church,

to exert whatever influence I had, to keep him out, and he was not received. Two or three individuals left in consequence of this refusal; and some of my warmest friends thought me rather too strenuous; but the applicant soon after came out an avowed universalist, and everybody was satisfied.

A pastor ought to acquaint himself, as soon as he can, by free personal conversation, with the spiritual state of his flock, and to keep up that intimate acquaintance, as long as he holds the pastoral office. If I do not mistake, there is a very great and general deficiency here. If the Romanists carry this point to one extreme in their unholy confessionals, I am sure that many worthy Protestant ministers fall into the opposite extreme. With a few of their church members of distinguished piety they converse freely upon experimental religion. But of the personal experience of the majority of their doubts, and fears, and conflicts, and defeats, and victories, they know very little, and how can they expect to, when they rarely if ever enquire? Some few, when they are in trouble, will go to their pastor and lay open their feelings, but for the most part, natural timidity, or some other cause will deter them. We know from their own declarations afterwards, that many would rejoice to be spoken to by their ministers, and to open their hearts to them as their spiritual guides and teachers, who have not the courage to introduce the subject themselves; and this is not unfrequently the case with impenitent sinners, as well as members of the church. I have felt humbled and condemned more than once, to find that the individuals whom

I met often, and whom I might have addressed personally on the subject of salvation, had long been wishing I would. And let me say here, though it be a slight digression, that where a minister preaches the truth pointedly and earnestly, there are probably, every month in the year, some who are more or less alarmed in view of their guilt and danger, and who would be glad to have him speak to them, though they may not disclose their feelings to their most intimate friends.

I hope, my dear son, that you will begin right. I take it for granted, that wherever you go, the members of your church expect you to question them affectionately upon the subject of personal religion. Introduce it discreetly, tenderly, and you will rarely find any difficulty. They will feel that you are acting in character as a minister of Christ; that you are discharging an important pastoral duty—and they will love you for it the more. Let it once be known that this is your habit, that you are accustomed on all fitting occasions to enquire just as freely, kindly and cheerfully, after the spiritual health of your flock, as you do after their bodily health, and much of that reserve which is so common will soon vanish, and what a door will this open for usefulness, in a church of two or three hundred members. Among them you will find individuals in almost every supposable state of mind, from the most doubtful evidences of piety, up almost if not quite to the full assurance of hope. Some will need instruction, warning, or encouragement on one point, and some on another. One you will find in a backsliding state, so far gone,

it may be, as to be scarcely aware of his deplorable situation, and you must, if possible, bring him back. Another is buffeted with sore temptations, and can find no rest. Another is in great spiritual darkness, and as he feels after God cries out, "Are thy mercies clean gone forever." Another has given up his hope, and is just ready to turn back to the "beggarly elements of the world." Another, while he clings to his hope, gives no evidence of piety, and is in the greatest danger of perishing in his self delusion. One is in affliction, and needs to be comforted. Another is in prosperity and needs to be warned. Here is a young christian, whom you should take by the hand and lead along in the paths of righteousness, and there is an aged believer, waiting for his great change. In short, you will find no two cases exactly alike but the experience of every member will be more or less interesting, and every case will require appropriate counsel and instruction.

I would not conceal from you, that you will find this an arduous branch of pastoral labor; but its endless variety, as well as its vast importance, will make it exceedingly interesting. And it will be more profitable to yourself than to any member of the church. You will gain a vast amount of experience, which you could never obtain in any other way, and all this ever accumulating experience you will be able to turn to the best account in your ministry. How can a pastor who has but a little of this sort of intercourse with his church members, and who of course keeps himself ignorant of their spiritual health and infirmities, how can such a pastor know what they

most need in his weekly ministrations? How can he pray for them except in a general, indefinite way? How can he comfort the feeble-minded and support the weak? How can he ever say with Paul, "I was gentle among you, even as a nurse cherisheth her children. So being affectionately desirous of you, I was willing to have imparted unto you not only the gospel of God, but also my own soul, because ye were dear unto me."

It is too obvious to need anything more than a passing remark, that in watching over the interests of the church, it will be your duty to mark the first departures from the faith, or from christian practice, should any such cases unhappily occur. A faithful pastor does not wait, till a member has exposed himself to church censure, before he moves. This would be like disregarding the first symptoms of a dangerous disease, and trying no remedies till it has reached. its crisis. The moment you become convinced that one of your flock is going astray, you ought to attend to his case. No time is to be lost. If you put it off for a few days only, he may be beyond your reach. Perhaps he has some particular friend in the church, whom you can send to him, to warn him of his danger. Sometimes this may be preferable to going yourself. When one is beginning to slide, if a brother can stretch out his hand and save him, it does them both good. But whenever your personal agency and influence are required, let nothing hinder you from interposing. It is infinitely better to prevent scandal in the church, than to allow it to break out, and then discipline the offender; and I 22*