We, indeed, need zeal, fervent zeal, such as will fear no man's power, and shrink before no man's frown, such as will sacrifice life to truth and freedom. But this energy of will ought to be joined with deliberate wisdom and universal charity. It ought to regard the whole, in its strenuous efforts for a part. Above all, it ought to ask first, not what means are most effectual, but what means are sanctioned by the Moral Law and by Christian Love. We ought to think much more of walking in the right path than of reaching our end. We should desire virtue more than success. If by one wrong deed we could accomplish the liberation of millions, and in no other way, we ought to feel that this good, for which, perhaps, we had prayed with an agony of desire, was denied us by God, was reserved for other times and other hands. The first object of a true zeal is, not that we may prosper, but that we may do right, that we may keep ourselves unspotted from every evil thought, word, and deed. Under the inspiration of such a zeal, we shall not find in the greatness of an enterprise an apology for intrigue or for violence. We shall not need immediate success to spur us to exertion. We shall not distrust God, because he does not yield to the cry of human impatience. We shall not forsake a good work, because it does not advance with a rapid step. Faith in truth, virtue, and Almighty Goodness, will save us alike from rashness and despair. In lamenting the adoption by the abolitionists of the system of agitation or extensive excitement, I do not mean to condemn this mode of action as only evil. There are cases to which it is adapted; and, in general, the impulse which it gives is better than the selfish, sluggish indifference to good objects, into which the multitude so generally fall. But it must not supersede or be compared with Individual action. The enthusiasm of the Individual in a good cause is a mighty power. The forced, artificially excited enthusiasm of a multitude, kept together by an organization which makes them the instruments of a few leading minds, works superficially, and often injuriously. I fear that the native, noble-minded enthusiast often loses that single-heartedness which is his greatest power, when once he strives to avail himself of the machinery of associations. The true power of a Reformer lies in speaking truth purely from his own soul, without changing one tone for the purpose of managing or enlarging a party. Truth, to be powerful, must speak in her own words, and in no other's, must come forth with the authority and spontaneous energy of inspiration from the depths of the soul. It is the voice of the Individual giving utterance to the irrepressible conviction of his own thoroughly moved spirit, and not the shout of a crowd, which carries truth far into other souls, and insures it a stable empire on earth. For want of this, most which is now done is done superficially. The progress of society depends chiefly on the honest