But the colored people themselves must be educated out of caste. Strange as it may seem, some of them are its abettors, and, stranger still, they are so religiously. As men, they repudiate it; as Christians, they sustain it. They prefer separation mainly, perhaps, because they think the whites would not welcome them. Other reasons may be given. Some of the members love excitement in their worship, and this they can enjoy better if no whites are present; the leaders can be bishops and rulers among their own people, but, if joined to the whites, these honors are denied, or, at least, unequally divided. Why is it that religion is compelled to shield some of the greatest wrongs on earth? Albert Barnes said, long before slavery was abolished: “There is no power _out_ of the Church that could sustain slavery an hour, if it were not sustained _in_ it.” Must sinful and harmful caste, the baleful progeny of slavery, find its bulwark in the Church—nay, in some of the colored churches themselves? But this wish or willingness of these churches for separation is gravely made use of by many most excellent people as a reason for ceasing to make war against caste. It is said triumphantly: “See how the colored people, welcomed to Dr. Goodell’s or Dr. Rankin’s churches, prefer churches of their own.” Does their abetting caste help to destroy it? Did the wish of the Israelites in the wilderness to return to Egypt help them on to Canaan? If the slaves in this country were ever content to remain slaves, as was sometimes alleged, that was all the greater evidence of the curse of slavery. If the Soodra consents to remain a Soodra, all the more does he need the breaking of his bondage that he may become a man. And so, if the colored people consent to caste separation, all the more do they need emancipation from the bondage of caste. In this point of view the action of some of the large religious bodies North and South in consenting to a separation on the color line is riveting the chains of caste on the colored people, and sustaining caste-prejudice in the hearts of the white race; and it is seriously questioned by many considerate persons whether the presence of two Congregational Missionary Societies in the South, the one working mainly for the whites, and the other side by side, mainly for the blacks, will not, with all explanations, be construed into a sanction of caste. The question is fairly before the churches, and should be met in a frank and Christian way. The presence with us to-day of a committee appointed by the American Home Missionary Society to confer on this very subject renders its consideration by this meeting a matter of comity and of Christian duty, and to aid in its intelligent and harmonious settlement I beg leave to contribute some facts and considerations.