Of one thing we can most sincerely assure our British friends: they incur no shadow of responsibility for any belief or unbelief that may prevail in this country. The sole results of the National Bazaar, with exceptions too trifling to be enumerated, go to the support of the _National Anti-Slavery Standard_, and the maintenance of the Anti-Slavery Office in the city of New York. The Editors of the _Anti-Slavery Standard_ are Messrs. Sydney H. Gay and Oliver Johnson; Mr. Edmund Quincy, Corresponding Editor. Both as an Anti-Slavery and a literary paper, it sustains a deservedly high character, and cannot, we believe, be justly censured for any important departure from the great principles of mutual respect and toleration on which the members of the Society have bound themselves, in their associated capacity, to proceed. We challenge investigation on this point, and we beg all parties feeling themselves aggrieved, to state in the columns of the paper the very words and phrases at which they take umbrage, and not to dwell in generals. Let us hurriedly present one other consideration. The religious tenets professed by an overwhelming majority of the churches of the United States, almost without an exception by the churches in the slaveholding States, (leaving the Catholics entirely out of the question,) are those denominated evangelical. Hence the increased temptation to support Slavery under which members of those sects labor. The liberal sects (to use popular phraseology) are small, and comparatively insignificant bodies. There are not more than half a dozen Unitarian congregations, to our knowledge, south of Mason and Dixon’s line. When we take into account the difference of belief in respect to church fellowship that exists between Orthodox and liberal churches, it is very easy to see why the latter should find it much easier than the former to coöperate with the Anti-Slavery Society. The theory of the one sect is, that the church is a society of good men, (of the regenerate,)――of the other, that it is a society of men seeking to become such. With the one party, the sacrament is a seal of their acceptance; with the other, only a means of grace. One is bound to defend the personal Christianity of its communicants, the other not at all. Hence the difficulty that an Orthodox man finds in acting with us, unless he be prepared to take the great step of coming out, and being separate from churches which we denounce as apostate. The Unitarians and Universalists, holding very different views in regard to church fellowship, have very little temptation, _religiously_, to be untrue to the slave. It is from fashion, and commerce, and worldly considerations, that their temptations arise. We have said this, to show that it is not from any sympathy existing between the Anti-Slavery Society and any one sect more than another, that so many of its prominent members and agents are either members of the liberal sects, or belong to none at all.