Chapter XI: Every Man Mind His Own Business

The observance of this rule would secure universal peace. There would never be quarrelling, never war, on the smaller or larger scale; but the breach of it soon produces difficulty, and leads to strife. We have stated in a former chapter, to the effect, that the causes of the Abolition movement of this country, cannot be understood, without allusion to certain cognate events and reforming schemes, that have been set on foot among us, and to certain extravagant and peculiar features of those reforms, which fairly entitle them to the name of _violent_. For example, it was assumed, that the action and scope of Christian benevolence could not stop short of calling all men to account for their principles, manners, habits, and especially meats and drinks, according as these interrogators, _alias_ inquisitors, might judge to be wrong. Great Societies were formed to give to these measures the weight and sanction of their publicly declared opinion; and under the shield of Conventional and solemn resolutions, which struck at the root of all independence of private opinion and private character, and excommunicated from good society all that should refuse a strict conformity to these published “Bulls,” by stamping them with the _taint_ of immorality, their Agents went forth upon the land to deal authoritative rebuke and denunciation against dissentients. The rest is known. All we have to say is, that schools of this kind--and we have only pointed to _one_ of many--were admirable preparations for the Abolition movement. A public that would bear all this, it was thought, would bear any thing else; and they who had been accustomed freely, and with little opposition, to use these high prerogatives in the religious and moral sphere, ventured _one_ step farther, into the _political_. They did it without scruple, seeming to regard themselves as well entitled to one field, as to the other; and to this day, they seem not to have discovered the impropriety of the trespass.

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.

Great and lamentable as the evil of Abolitionism is in our country, and inauspicious in its aspects, we confess, we are not sorry, since it has come to this, that these violent reformers have now got into a position, in which they must encounter an authority that will be likely to rebuke their _meddling interference_, in terms and in a manner which they have not heretofore experienced. Having taken political ground, in violation of the laws of the country, they must henceforth look “the powers that be” in the face, and render an account for their temerity.