the South, and with reference to the colored race, it might at least furnish us with the occasion to divide our missionary forces with a view to a better distribution. Perhaps no country under Christian influence is more painfully afflicted with this ‘curse’ than England is, and yet Dr. Smart evidently fails to find a reason for sending missionaries there. True, the Negro is not there involved, nor are ante and post bellum rivalries; but that ought not to be an essential circumstance. The fact seems to be that caste exists about everywhere, even in our own dear Church. We have, and might again see, a form of it manifested, should the powers that be so far forget themselves as to send a doctor of divinity to a three hundred-dollar appointment in the backwoods; and instances are not beyond our own ken in which good Methodist families persistently forget to ask the servants to eat with them in the dining-room, even when the table is not crowded. It is remarkable how much color and climate have to do with the question of caste. Social relations, morally clean, are not a fit subject for the missionary works of a great Church. The legitimacy of our errand in the South will depend much upon the question whether we find there territory unoccupied, or whether we are there as rivals merely, of a Church with whom we have long been at political swords’ points. Politicians, Church or other, should not be allowed to decide. If we are in the South, as are other evangelical Churches, for the purpose of saving the souls of men, we deserve Godspeed. But if the only reason we can give for being there is to eradicate caste, social prejudice between races, the foundation for our errand will deservedly be alike unsubstantial with its completed results.”