The conquests of Liberia, over African barbarism, have been legitimate results of the principles involved in her social and civil organization. She offered to the natives an asylum from the merciless slave-catchers: they removed within her limits to enjoy her protection. She employed them in household affairs, agriculture, and the mechanic arts: they were thus incorporated into her social system, attended the Church, and sent their children to school. They wore _gri-gris_ and practiced polygamy: these customs debarred them from political privileges. They offered human sacrifices to their deities, and compelled those suspected of witchcraft to drink a poisonous tea: the laws punished the taking of life, in such modes, with the penalty of death. The surrounding tribes, for their own safety, sought alliances with her: by the terms of the treaties, she has kept them at peace, and prevented the trafficking in slaves. Thus has Liberia, by offering the natives political equality, induced them to abandon polygamy and superstition; thus has the fear of punishment deterred them from the practice of their murderous cruelties; thus has war been prevented and the slave-trade suppressed within her bounds: and thus has American Colonization solved the great problem of African Redemption. APPENDIX. The Opposition to Colonization and African Missions. We quote the following remarks, on the _primary sources_ of opposition to the Civilization of Africa, from the Church Missionary Intelligencer, December, 1853. This periodical is the organ of the English Episcopal Church, and the opinions expressed are entitled to the most grave consideration. Whatever interest the slave-trader may have in driving English missionaries from Africa, will apply equally to those from America, and to the labors of our Colonization Society. The writer, after noticing the efforts made to withdraw the English squadron from the coast of Africa, so as to leave the slave-trade once more free to the traffickers in human flesh, says: