There exists more or less color repugnance in most persons not accustomed to seeing colored people. There is less objection to having colored persons about them among the Southern people than the Northern. The Southern women largely let the slaves nurse their children, and many of the prominent Southern men and women speak very kindly of their Negro mammies—color repugnance is not instinctive. The second great cause of the unwillingness to treat the Negro as an equal, in State and Church is, no doubt, his former condition of servitude. That it is not altogether his color is evident from the treatment that the Indian, the Hindoo, or the Japanese receives, many of whom are as dark as the great mass of the Negroes. He was a slave, kept a slave, and wronged by the white man. One of the hardest things for poor human nature to do is to confess a wrong and make restitution. That slavery is wrong, is recognized by all the action of the Methodist Episcopal Church on that subject; and the question should be, How can we best atone for the wrong, and remove from the Negro, as speedily as possible, all the effects of this wrong? That the Negro is an inferior part of the human family is stoutly asserted by some people, though it has never been proved. Suppose, for the moment, we admit it; granted that the Negro is inferior in some respects, no matter what; then we ask, Does this misfortune entitle the more gifted part of God’s family to the right of treating the unfortunate ones unjustly, of depriving them of liberty, of the pursuit of happiness? Does the misfortune of the hunchback entitle the straight ones to the privilege of abusing him? Does the cripple, on his crutches, entitle the strong to the right of elbowing him out of the way? Do not these very misfortunes demand our sympathy and kindly offices? Why not? If the Negro is unfortunate, let him have our kindness instead of our kicks? The caricatures of the Negro, seen in the public prints, have their influence in confirming this low estimate of the colored people.