Now, let it be understood, that the application of these remarks does not go a whit farther, than to comprehend those violent reforms, of which the great body of the religious public of this country, of all denominations, or nearly all, are heartily tired, and earnestly wish them a good riddance. We think we are entitled, without offending any Christian, not an Abolitionist, to point to this indubitable source of this great movement, inasmuch as it would be impossible to do justice to this subject without this leave. It is the wide spread sanction that has been given to _meddling_ and _interference_ in the social state, and the protracted and almost undisputed use of this prerogative, that has conjured up the spirit of Abolitionism, and given it weight and influence among that class of persons, who sustained the other violent reforms, with few exceptions. They have generally passed readily and regularly, as a matter of course, from one sphere of action to the other, accumulating forces as they advanced. It is even astonishing to observe, how that gem of society, independence of private character, and the right of private opinion, has been marred and prostrated before the authoritative edicts of these high and formidable Associations, the most extravagant of which were concocted in caucus, and forced upon the public, by those very men who will generally be found in the Abolition ranks. We think it a great mistake, in the administration of the social state, and highly injurious to it, that this title to interfere in the affairs of our neighbors, has been so widely sanctioned. It is bad in itself; and bad in all its results. Once give sanction to this principle by public authority, and there is no end to the modes and forms of its application, in private life or public affairs, in the religious or political world; and there is scarcely any thing more fruitful of strife, or more mischievous in its workings. The reformer assumes, that he has a right, and is bound, to seek the good of his neighbour--_in his own way_, of course--and there is the mistake. And if he can get the sanction of the public, on a large scale, as to the use of his _particular_ modes, he is then backed by authority, and is confident. He will then march directly into society, and rebuke and denounce opposition with little ceremony. We are doubtless understood by these allusions. The rule laid down becomes a bed of Procustes: If any one’s legs happen to be too long, they must be cut off; or if too short, they must be stretched out by force. And so it goes. There is no such thing as private judgment, private conscience, or independence of character; but a man’s soul, and body, and every thing must yield to authority; or, he will have the mark set upon his forehead, and be denounced, as the enemy of society, because he does not agree in opinion with these men, as to the best modes of promoting its interests.