Love Covering Sins

“Above all things, being fervent in your love among yourselves: fot love covereth a multitude of sins.” — i Peter iv. 8 (r.v.).

^^(^ T need not surprise us to find the Apostle Peter jipju, insisting so strenuously on love. At a never-to-be-forgotten interview, the Master thrice reminded him that the supreme qualification for ministry was love. And now he takes care to insist upon the possession of love by those who essay to do aught for God in the use of the gifts with which they have been entrusted.

Above all things. — It were better to dispense with all else in the Christian’s character and work than to miss love; though, in point of fact, where this is in operation, all that is likely to impress and touch men must be present also. This love must, of course, go forth in its sympathies and activities to all the world; but it should begin at home. We must have love amotig ourselves as believers in the same Lord, before we can presume to speak of our love to the great world of men around. Nor must it be a Platonic love, a love of the cold light of reason; it must be fervenf., at boiling point, on full stretch, going to the furthest extents of love, and in doing so, learning” the breadths and lengths of the unsearchable love of God.

But we have now rather to consider the way in which this love will act; for it is remarkably practical. The state of heart which weeps tender tears and expresses itself in rhapsody or sentiment, but at the same time does nothing to relieve distress or to sacrifice itself for others, is the shadowy ghost of love, its imitation and counterfeit. Love gives itself; pours itself forth as a libation; counts all things loss in comparison with the benefit of the one on whom it has centred itself, 162 iotrc ^abtvinv ins.

It imperils its life to fetch water from the well of Bethlehem; breaks alabaster boxes of very precious ointment on the person of its beloved; and braves the reproaches of a world in arms — surprised to find any one considering the pain or hardship great. Oh for love like this!

I. Love covers a Multitude of Sins (8). — These sins are, of course, not those of the man who loves, but the sins of those with whom he is brought in contact. The thought is, in fact, quoted from Proverbs x. 12. And the whole conception may have been based on the filial act of Noah’s sons, of whom it is recorded that they took a garment, and laid it upon both their shoulders, and went backward, and covered their father’s drunken sin.

How few men there are without grave faults! “Even in the most highly cultivated countries there are tracts of land which have never been brought under the plough; so it is with the characters of some men — perhaps of most men; there are patches of waste ground lying here and there utterly useless, offensive to the eye, and covered, not with wholesome com, but with briars and nettles and weeds of poisonous quality.” We need not now enter into the question of how these faults come to be permitted by devout and saintly souls; but, if it be so with respect to these, how much more must it be the case in respect to those who do not avow allegiance to the holy Gospel.

Men are constantly sinning against one another. They take unfair advantage; they deceive with lying words; they lose their temper to each other’s face, and slander behind each other’s back; they grasp at their own pleasure or gain, irrespective of what it may cost to those whom they were bound to consider; they snarl, and bite, and devour, as the wild beasts of the forest. Ah, what wrongs man has endured at the hands of his fellow!

There are some imperfections in men which, though not to be classed in the front rank of sins, are yet very trying and hard to bear. The vanity which is so self-conscious, and is always expecting flattery or extorting it, The discontent which is ever repining. The restlessness which betrays the irritable brain and the overstrained nervous system. The petulance of the suliferer; and the growing penuriousness of the aged. The cynical temper of those who feel that they have not received their dues in life, and depreciate others. The recklessness which is courage exaggerated. All these are irksome and fretting, and produce almost as much revulsion as blacker kinds of sin.

Now we are not requii-ed to form a false judgment of these people, and to think or say that they are not offenders. If they are doing wrong, it is not our duty to whitewash their fault and to call evil good. There is rather a temptation to do so; because, if we are not too strict with others, we can venture to be lenient to ourselves. Thus our moral sense will become warped and deteriorated. To gloss over the faults of other men is often the first step to making light of our own. We must be very careful, therefore, not to look at these faults with that easy good-nature which is careless of the distinction between white and black.

And, again, we are not required to abjure all words of reproach or methods of puftishment. — There is a soft, weak, reckless kind of feeling abroad in society, which is always saying pretty nothings, and sprinkling rose water on open sewers, but which does not dare to be stern and severe, and true to righteousness. This is not Christian love; though it is often mistaken for it. The love which God inspires will withhold; will leave the results of sins to work themselves out in the life; will dare to linger for three days at a distance, rather than go at once in answer to the appeal for aid. There is nothing so wholesome, so salutary, so strong — as Christian love.

But with all these limitations, love does cover a multitude of sins.

(i) // forgives. — This is a mar-ellous prerogative placed within our reach, in the exercise of which we are most like God. Probably in this world only shall we have opportunity to put it into exercise. When once we have entered the world where there is no sin, then will the need of mercy stay; other graces finding full development, but this out of date. The Christian heart does not wait for confession or explanation, but so soon as it is sensible of having been wronged, it looks to heaven asking the Father to forgive; and it cherishes the sweet sense of forgivingness, until it has an opportunity of pronouncing its absolution to the contrite offender. We are to be imitators of God in the swiftness and completeness of his forgiveness.

(2) // avoids giving occasion for sin. - It has been said that if you have a favourite horse, which always takes fright and shies at a certain point in the road, you are careful to pass along another road, if possible; or, by speaking to him kindly, to coax him to go by without fear. So if you are aware that a certain subject will always invoke an outburst of hot temper in your friend, true love will lead you to avoid it. You will not needlessly incite to sin if you know how to avoid giving the first inducement.

(3) /^ is quick to discern some generous construction to put upon the fault., or to quote sonic consideration to weigh in the opposite scale. — “True, he was excessively dull and slow; but then how trustworthy and reliable! “” Yes, he was very irritable and abrupt; but, then, remember what a strain he has been under lately in his business, not leaving the factory or counting-house till late at night, and going back early in the morning, with no recreation or respite.” “Granted, that he is now becoming soured and crabbed; but, then, what a glorious man he was in those earlier days, when he stood in the breach! “Are you sure that there is not some other explanation possible for his action?” In some such ways as these, Christian love argues with itself and others; and, as the result, many a sin is hindered on its way, and many a fault condoned.

(4) // rebukes with great tenderness. — There are cases where duty demands public censure. The sore must not lie covered up, lest it prove to be deadly. It must be lanced or it cannot be cured. But the lancing is done with exquisite tenderness. The wrong-doer is reproved, rebuked, and exhorted, but with all long-suffering (i Tim. iv. 2). The man overtaken with a fault is restored in the spirit of meekness (Gal. yi- O-

“There is a great deal of spiritual art and skill required for dealing with another’s sins; it requires much spirituahty of mind, much prudence, and a mmd clear from passion, for that bhnds the eye and makes the hand rough, so that a man neither rightly sees nor rightly handles the sore he goes about to cure; and many are lost through the ignorance and neglect of that due temper which should be brought to this work.” But love gives the delicacy and tact required.

II. Love affords ungrudging Hospitality (9). — This does not mean the giving of extravagant feasts, but rather the calling in of the poor, the lame, the halt, and the blind, who cannot recompense. It is right to look on the home as a talent for God’s service, and to use its guest-chamber, not only for our friends, but for his servants. Those who live at the sea-side, or in salubrious neighbourhoods, should consider whether they cannot refresh and re-invigorate some jaded worker. And those who live in large towns might throw open their rooms to young people fresh from the country, and sorely tempted to go wrong for want of a friendly welcome into a circle like that left far away. “Be not forgetful to entertain strangers.” In the person of his children the Master still often asks the cjuestion, “Where is the guest-chamber?”

Without griidgirig. — To God the intention of the heart is all important. He loveth a cheerful giver. He takes such delight in doing good that He has no sympathy with anything like reluctance. Not that hospitality should necessarily be profuse: for, if it be, it is difficult to maintain; besides reminding the guest that he is regarded as a stranger: only that which is done should be done freely, gladly, with the whole heart. There is no hospitality so grateful as that which makes the stranger feel at home, because there is nothing forced or restrained, and he is permitted to feel completely at his case.

III. Love ministers (10, 11). — The Apostle speaks here, not so much of the extraordinary gifts with which the early Church was endowed, but of those which are possessed by us to-day. The gifts of speech, of wealth, of administrative ability, of song. All these things are gifts from the hand of God.

There is nothing to be proud of; for we have nothing that we have not received. And instead of envying another, let us thank God for what he also has received, asking that we may benefit by it, and win as much of its grace as possible.

Each member of the Church is a steward, entrusted with somethiftg. — No note without significance. No wheel without its function. No pin or axle without importance. “Each man hath received a gift.” Oh, you who are doing nothing to make the world better, it is not for want of a talent, but because you are not using the talent which you have. You have buried it somewhere in a napkin. Go and unearth it, and put it out to usury. It may not be brilliant; but, so surely as it has been given you will be held accountable for its use. The ability to give is a great talent, and is as much a sacred trust as the power to teach or preach. Let us never forget that we are not owners, but stewards who must render an account of our stewardship to the Master; and He may even now be at the door. It matters not what our fellow-servants think or say, so long as we are right with Him, and are developing and administering to our utmost the precious talents with which we are endowed. The main object with each of us should be, to act up to the aTsility which God hath given.

Alamfold grace is many-coloured grace. As when a ray of light breaks into a spray of many hues, so each of us receives God’s grace at a different angle, and flashes it back broken up into some fresh colour. In some it is speech; in others service; in others giving. But all are called to bear their several parts in the great household of the Church, the management of which may be thoroughly disorganized by the sloth or refusal of one.

hi all the motive should be the same. The service may be great or small, conspicuous or obscure; but the glory of God must be the supreme passion. If we work from any other motive, we are doomed to disappointment. But none can work for this in vain. In our failure and death, if He wills it. He can be glorified. Let us bring Him glory through Jesus Christ, our Mediator and Priest; and may it flow in towards Him from us, and from all created beings for ever and ever. Amen.