]f True religion is a radical thing, that is, it goes to the root of matters. Paul tells us that great and needful for a complete life as faith and hope may be, it is Love — supreme, absolute Love, which is the one essential. Love is the only religion ; there is no true religion which is loveless. You may have everything else — orthodoxy, intelligence, faith, whatever you like, but if you have not got love you are as a lantern without light, and as a man without a soul.1
(1) It is therefore most beautiful. — God has revealed His benevolence in the beautiful, and the beautiful is the image of His benevolence. Eeal affection always tries to express itself similarly. In Divine Worship we bring the tribute of our music, or our flowers, — even one poor flower may mean much — and seek to make everything attractive in the sanctuary. So in our human relations, love tries to make everything beautiful. It adorns the home, adds a touch of colour here and there, the
1 Quintin Hogg, 302.
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presence of some garden trophies. When a wife professes it for a husband, or a mother for her child, and is willing to leave every- thing untidy, gloomy, neglected, or when a father is harsh and glum and never thinks of helping, something is radically wrong. In impoverished homes we see the difference — in one the pathetic endeavour to make all charming, in the other, the disposition to leave everything unclean and hideous.
U I once read of a school where there was a very plain girl. Somewhat cruelly her companions would remind her of her lack of attractions. The school-teacher saw the depressing effect on her of this treatment. One day she handed her a coarse lump covered with black earth, and said : " This is like yourself ; only plant it." The schoolgirl took it home and obeyed, not under- standing. Out of it grew a Japanese lily. Then she perceived. And in the progress of time love in her soul imparted a heavenly charm to her character and to her face as well.1
If " As to other points," said John Milton, " what God may have determined for me I know not, but this I know — that if He ever instilled an intense love of moral beauty into the breast of any man, He has instilled it into mine. Ceres, in the fable, pursued not her daughter with a greater keenness of inquiry than I, day and night, the idea of perfection.2
(2) It is most peaceful. — There is a majesty of Divine serenity in love. We always associate a holy calm with God. When it is said that a thousand years with Him are as one day, we immediately think of Him as moving reposefully. Our Saviour in all the strain of His tempted and tempestuous life invited the world to come to Him for rest. Wherever there is hate there must be agitation, uncertainty, and possible anarchy. Peace comes when we are at peace with the God of peace, and with our fellow-beings.
If Columba renounced the warlike frenzy of his youth and became a leader in the creative arts of peace and the preacher of supernatural hopes. He made Iona a centre of light and loveliness. And when he came to die his end was full of holy quietness. He sent this message to his spiritual children : " Let peace and charity, a charity mutual and sincere, reign always among you." St. Cuthbert also was gentle and composed. During his wanderings when his followers were sad, he would
1 G. C. Lorimer, The Modem Crisis in Religion, 249. 3 N. D. Hillis, The Investment of Influence, 261.
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say : " Never did man hunger who served God faithfully ; " and beholding the eagle above, he would add : " by it even food can come." When a snow-storm in Fife hedged him in, one said to him : " The snow closes the road along the shore to us ; " another added: "The storm bars our way over the sea." St. Cuthbert answered : " There is still the way of heaven that lies open." l
3. Love is greatest in influence. — Love is described in the context as " seeking not her own." Equally boundless with the others in its views, it looks constantly abroad, without any regard to self, opens the heart and hand to all whom it can benefit, and makes it its sole aim and never-ceasing vocation to promote the glory of God and the welfare of all mankind. Unlike the two kindred graces here compared with it, it leads the Christian to regard himself not as an isolated being, whose chief concern is to secure his own spiritual interests, but as a member of that great family of which God is the Father and all men are brethren, and in which the members ought ever to be linked together by the sacred bonds of amity and peace.
Love is more than pity. Pity stands in the porch, its eyes hatching the poor wayfarer who comes wearied and footsore, ragged and perishing. And pity bids the servant search if there is any scrap of meat and any cast-off clothing that can be spared. But look again, pity stands and watches more intently; the face is changed; the tears gather; the man is stirred; he runs. In spite of rags and wretchedness, he falls upon the wanderer's neck. He kisses him and presses him to his heart. The wondering servant comes forth with a crust or two of bread, and an old coat. No indeed, that might do for pity, but this is love. " Bring forth the best robe and put it on him ; and put a ring on his hand, and shoes on his feet ; and bring hither the fatted calf and kill it ; and let us eat, and be merry : for this my son was dead, and is alive again; he was lost, and is found." That is love. Pity saw the wants, and would give what it could spare ; but love saw the son, and could not give enough.