rights the civil law of the land may give a master over his slaves as _chattels personal_, it cannot be but sin of the deepest dye to regard and treat them as such; and whosoever commits that sin in any sense, or deals otherwise than as a Christian man ought to deal with his fellow-man, whatever power the law may give him over them, ought to be held disqualified for Christian communion. Farther, it must be the opinion of all, that it is the duty of Christians, when they find themselves unhappily in the predicament of slaveholders, to aim, as far as it may be practicable, at the manumission of their slaves; and when that cannot be accomplished, to secure them in the enjoyment of the domestic relations, and of the means of religious training and education." All this, and more, was immediately before the minds of the members of the mission, and with so much of the connection as to give the true sense, when they declared that slavery is what, in the documents referred to, it is described to be, and made their own the statement of principles above given, as those on which, as missionaries, they should deal with this subject in the circumstances of their field of labor, and when it is to them a practical missionary question. The Cherokee mission in session at Park Hill, May 9, adopted a resolution of concurrence with the Choctaw mission in approving this statement. Excluding two churches then connected with the mission of the Board, and since transferred to another mission, there were in 1848, under the care of the American Board, in the Choctaw Nation, six churches with a total membership of 536 persons, of whom 25 were slaveholders, and 64 were slaves. The churches are now 11 in number, containing 1,094 members; of whom, as nearly as I could ascertain, 20 are slaveholders, (some of them being husband and wife, and generally having but one or two slaves each,) and 60 are slaves. Six of the churches have no slaveholder in them; two have but one each. Of the slaveholders in these churches, four have been admitted since 1848; one by transfer from another denomination, and three on profession of their faith; none of the latter having been received since 1850. Statements were made to me respecting each of these latter cases, which show that the principles assented to by the mission at Good-water, as above presented, were practically carried out in regard to them. In the Cherokee mission, in 1848, there were five churches, having 237 members, of whom 24 were slaveholders, and 23 were slaves. In the five churches now in that mission, there are 207 members, of whom 17 (there is uncertainty in regard to one of this number) are reported as slaveholders. Three have been admitted since 1848 on profession of their faith, and two by letter; one of the latter from a church in New Hampshire. Of these the same remark may be made as above in respect to similar cases among the Choctaws.