to engage in this part of the service intelligently. This incongeniality of our services, mainly, with the restraining influence of the presence of the whites, the operation of the social feeling in drawing them to congregations of their own colour, and the desire for a worship, some part of which may be performed by themselves, has driven them away from our churches. So, if deemed the most effective and appropriate means of furnishing them preaching, this would not now be practicable.After relinquishing this, and the hope of supplying them with adequate preaching by those of their own colour, the only method left us, is to follow them to their separate place of worship, with the white preacher. There let them find the gratification of their strong social feeling, and let all the services be ordered with reference to them alone. Let the subjects of preaching be of the simplest and most practical character, and the simplest, yet most striking illustrations be studied. Let prominence be given to exposition of Scripture, and to singing, for which they have a passion, and the finest natural taste. Let whatever talent any of them may possess for exhortation, or public prayer, be drawn out in informal and social meetings. Let their taste be consulted, in all non-essential things pertaining to the congregation, the mode of conducting the devotion in singing, with or without a choir,-the arrangement and improvement of the house, and all matters about which they may manifest feeling or interest. Give them the feeling of property in the house and all its services, a home feeling that, with many clustering associations, will bind them to their place of worship.

The mode of ecclesiastical organization proper to be adopted among this people, that will secure efficiency and preserve the features of our church government, presents an interesting and important but difficult question, for solution by our Southern Church. There are three general plans, which have claims to our consideration. The white pastor and a separate worship for the blacks enter into each of them. The first, is that now generally adopted in our churches, of including the colored communicants under the same organization with the whites, committing the oversight of both congrega

tions, to the same bench of elders. The church will, no doubt, but slowly, if ever, relinquish this plan. And yet, it evidently lacks efficiency, without the addition of a class of inofficial functionaries from among the blacks. The expression by its committee, of the general sense of the Presbytery of Charleston, elicited by a conference of its members on this subject, at its late meeting, correctly sets forth the difficulty to be obviated, and the necessity of this addition. "On the whole, in view of the fact that there is, from the nature of the case, a want of free and unreserved communication in spiritual matters between the two races, that there are times when, and situations in which, the blacks are inaccessible by the whites, and that their circumstances and conduct can only be intimately known by men of their own color,it appeared to be the general judgment of Presbytery, that a class of functionaries should be chosen from among themselves, whose office it shall be, to assist the pastor or missionary in the discharge of those duties, which he cannot with propriety or efficiency perform in person."

Those who have had experience with congregations of coloured people, know how to appreciate the difficulty and the necessity here expressed. The difficulty can no doubt be in some degree removed, by adopting this measure, which seems to have met the approval of the greater portion, and the more experienced members of Presbytery. But this difficulty removed, there are others, though not of as formidable nature. Is it not found to be the case, that the care of a single congregation, especially if it be a large one, is amply sufficient for one session? And then, there are many more cases of discipline in a coloured congregation proportionately to number, than in a white congregation. The demands upon the time of a session in order to the proper government of the blacks where they are numerous, are far greater than are made in attention to the other interests of the church. Perhaps, if all our sessions were what they should be, all these interests could be properly attended to. But where we are aiming at practical re

* Reported in the last No. of the Review.j

sults, in a matter as difficult as that of preserving order and discipline among this people, we must make large allowance for difficulties in the way of the efficiency of Sessions. The difficulty of bringing men together, who are engaged closely in different avocations, and of receiving that amount of attention requisite for this double work, together with the strong probability that if any interests are to be neglected they will be those of the coloured portion of the congregation, are sufficient perhaps to indicate the propriety of the division of this labor. If the Session be enlarged, so as to be able to assign this portion of the duties to a committee, the responsibility and the action are not at last removed from the Session as a whole; and to make this enlargement, it may be necessary to introduce men into the Session, who would not be acceptable elders to the white communicants, although entirely competent for the latter duties alone; or the body may be so much enlarged, as to interfere with its efficiency. In addition to this, it is worth while to consider the influence upon the blacks, of the feeling that they are a mere attachment to another congregation, without being, in point of fact, a part of it, and the lack of that interest which the feeling that an officer or a thing is one's own, generally inspires. Notwithstanding these difficulties, it may be found by the wisdom of the church, that the present organization, with the selection of watchmen or leaders to assist the pastor and session, is upon the whole, the best.

The second plan of organization, is to create separate churches of blacks with ordained elders of their own colour. A proposition was made to the Synod of Georgia, at its session in Savannah two years since, and by that body discussed and rejected, to authorize the formation of such a church in a missionary region, remote from any Presbyterian congregation. The evils of this plan, are too obvious to require of us any extended notice of them, the want of judgment which characterizes the blacks, their lack of intelligence,--their inconstancy, and easy elation upon promotion to authority,-the embarrassment from the want of harmony between the relations it would create, and their social and civil condition, and the real impossibility of a slave's performVOL. VIII-NO. 2.

9

ing, all the functions of a ruling elder. These must be at once decisive.

The third plan, which seems to us to promise the greatest degree of efficiency, with the fewest difficulties, and perfect harmony with our system of government, is to organize the blacks with judicious and active whites as elders, into separate churches, regularly connected with Presbytery. It would contribute greatly to the efficiency of this plan, also, though it is adapted to the production of a much stronger bond of union between the coloured people and their Session than can exist under the first, to add the watchmen. Let this Session be composed of men, not only judicious but devoted, who will at least, by turns, attend the meetings of their charge. The church thus constituted, might be placed under the pastoral care of the minister of the white congregation, if all the services of a minister could not be secured. The advantages of this plan would be the deeper interest and greater sense of responsibility, on the part of the eldership, from the more specific duty imposed upon them, an undivided attention to bestow upon the af fairs of the church,-a larger personal knowledge of the wants of the congregation, a stronger sympathy between the elders and people,-more freedom on the part of the blacks, to communicate with the Session,-and a direct representation of this portion of our population, in our church courts. The last consideration, we regard one of great importance. The presence of elders representing coloured congregations, would be an interesting and valuable element in our Presbyteries and Synods, and would secure attention to the spiritual interests of this large and dependent class of our people. Their religious instruction, is already beginning to receive much attention from our Presbyteries, but how much would our interest in them be heightened, and how much less likely to forget our duty, if we had their representatives sitting in our midst, and standing upon the floor, urging their claims! This is a subject which should share largely our attention as courts of the church. Next to the conversion to God, of the freemen of this country, our brethren according to the flesh, the enlightenment and salvation of the black race among us, and in our

very homes, is the highest and most important end, to which our thoughts and labors can be directed. Judged irrespective of the magnitude of the objects, perhaps the blacks have the greatest claims upon us. They are dependent upon us; they are without the intelligence or the means of supplying themselves with the Gospel. And viewing the relation as one of reciprocal advantage, of the duties arising on our side, it certainly seems this one of giving them the Gospel, should have great prominence, and be esteemed especially sacred.

The whole subject of our duty to this people, is one of vast importance. A solemn and fearful responsibility is imposed upon us, through the relation we sustain to them. Their happiness and their salvation, are largely committed to us. At the great tribunal, the bar of God, we have to account for our trust. The subject deserves to be studied in all its bearings, and to be discussed freely and prayerfully.

ARTICLE VIII.

THE LIFE OF ARCHIBALD ALEXANDER, D. D.,

First Professor in the Theological Seminary at Princeton, New Jersey. By JAMES W. ALEXANDER, D. D. Third Thousand. 700 pp., 8vo. CHARLES SCRIBNER. New York: 1854.

This biography of one of the greatest and best divines of our land, will be found, we think, especially to the pious reader, one of the most suggestive, as well as profitable issues from the press of the age. It deserves more than a passing notice.

To the laggard Christian, this record of an active, useful life, will read a humiliating lesson: whilst to those who are striving to follow the "faith and patience" of the saints who have gone before them, the perusal of this book will prove a powerfully stimulating exercise.