e selfishness
may often be used, for higher ends. The ends might have been
accomplished more rapidly and more effectually with less selfish
instruments. But man must be left free, and if he will not offer
himself as an open channel to his highest impulses, he is used to
the best advantage possible without them.

There is no finer type of a great reformer than Jesus Christ; in his
life there was no shadow of intolerance. From first to last, he
showed willingness in spirit and in action. In upbraiding the
Scribes and Pharisees he evinced no feeling of antagonism; he merely
stated the facts. The same firm calm truth of assertion, carried out
in action, characterized his expulsion of the money-changers from
the temple. When he was arrested, and throughout his trial and
execution, it was his accusers who showed the intolerance; they sent
out with swords and staves to take him, with a show of antagonism
which failed to affect him in the slightest degree.

Who cannot see that, with the irritated feeling of intolerance, we
put ourselves on the plane of the very habit or action we are so
vigorously condemning? We are inviting greater mistakes on our part.
For often the rouser of our selfish antagonism is quite blind to his
deficiencies, and unless he is broader in his way than we are in
ours, any show of intolerance simply blinds him the more.
Intolerance, through its indulgence, has come to assume a monstrous
form. It interferes with all pleasure in life; it makes clear, open
intercourse with others impossible; it interferes with any form of
use into which it is permitted to intrude. In its indulgence it is a
monstrosity,--in itself it is mean, petty, and absurd.

Let us then work with all possible rapidity to relax from
contractions of unwillingness, and become tolerant as a matter of
course.

Whatever is the plan of creation, we cannot improve it through any
antagonistic feeling of our own against creatures or circumstances.
Through a quiet, gentle tolerance we leave ourselves free to be
carried by the laws. Truth is greater than we are, and if we can be
the means of righting any wrong, it is by giving up the presumption
that we can carry truth, and by standing free and ready to let truth
carry us.

The same willingness that is practised in relation to persons will
be found equally effective in relation to the circumstances of life,
from the losing of a train to matters far greater and more
important. There is as much