The wisdom of this, to our mind, does not appear on the surface; for, if the Church should at any time in the future call a colored man to the office of corresponding or assistant corresponding secretary in that society, Banquo’s ghost will rise again. Again, it was made, and is now, the duty of each pastor, when asking for collections or presenting the claims of the society, to state plainly that “the funds collected are to be used for both races, and where contributors express the desire, they shall be allowed to say where their funds shall go.” Here, again, we come face to face with a knotty problem as to the wisest method evenly to balance those funds. It is natural to suppose that _the prejudiced class_ in each race will turn all funds into the channel into which his prejudices run. Now, to keep even financially, the two races within the Church in the South must do one of two things, viz.: Either drop the question of races, and let the funds collected be proportionately appropriated, or keep up the race question, and thus keep their funds separate. Which will be done? Does it require the wisdom of a philosopher to guess? Neither can, under the present _régime_, without financial loss, afford to be _less prejudiced_ than the other; for the reason that the funds raised by the unprejudiced class will be equally divided, and it will get only its part of _its collection_, while the prejudiced class will not only receive its _own collections_ but an _equal proportion of the unprejudiced class’s funds_. These complications are but the legitimate outgrowth of the animated discussions in the General Conference of 1884 touching the race question. We do not believe the Church intends to lessen its interest, lag in its zeal, or retard the progress and prosperity, or circumscribe the usefulness of our schools where only colored pupils have chosen to matriculate, or to allow the children of our white membership in the South to grow up in ignorance and superstition while it is able materially to succor both at the same time and in the same way. Is this view not reasonable, equitable, and best? Is it not a reflection upon Methodism to view it otherwise, in the light of the past history of the Church on the race question? While we say “in the same way,” we do not intend to say in the same school-building or recitation-room. To-day it certainly appears utterly impossible to mix promiscuously our Church schools in the South after having founded one class of them upon _an entirely different basis_. It might be done in the North. Might it not? We can not, however, argue along the same lines for Church schools of any denomination for any particular class of students in the South that we can for those in the North. The two cases are as dissimilar ecclesiastically as the two sections of country are politically.