Love covers all things
This love covers all things. So, without any doubt, the word should be translated, for otherwise it would be the very same as "endures all things." Because the merciful person does not rejoice in iniquity, neither does he willingly mention it. Whatever evil he sees, hears, or knows, he nevertheless conceals, so far as he can without making himself a sharer in other people's sins. Wherever he is, and with whomever he is, if he sees anything of which he does not approve, it does not go out of his lips, unless to the person concerned, in the hope that he may gain his brother. So far is he from making the faults or failings of others the matter of his conversation, that he never speaks of the absent at all, unless he can speak well. A tale-bearer, a backbiter, a whisperer, an evil-speaker, is to him the same as a murderer. He would just as soon cut his neighbor's throat as murder his reputation in this way. Just as soon would he think of amusing himself by setting fire to his neighbor's house, as of scattering abroad arrows, and firebrands, and death (Proverbs 26:18), and saying, Am I not joking?
He makes one exception only. Sometimes he is convinced that it is for the glory of God, or, which comes to the same thing, the good of his neighbor, that an evil should not be covered. In this case, for the benefit of the innocent, he is constrained to declare the guilty. But even here: first, he will not speak at all until love, a higher love, constrains him. Second, he cannot do it from a general, confused idea of doing good, or of promoting the glory of God, but from a clear sight of some particular end, some definite good which he pursues. Third, still he cannot speak unless he is fully convinced that this very means is necessary to that end, that the end cannot be reached, at least not so effectively, in any other way. Fourth, he then does it with the utmost sorrow and reluctance, using it as the last and worst medicine, a desperate remedy in a desperate case, a kind of poison never to be used except to drive out poison. Consequently, fifth, he uses it as sparingly as possible. And this he does with fear and trembling, lest he should break the law of love by speaking too much, more than he would have done by not speaking at all.
1771 text
14. This love covereth all things. (So without all doubt πάντα στέγει should be translated: for otherwise it would be the very same with πάντα ὑπομένει. endured all things.) Because the merciful man rejoiceth not in iniquity, neither does he willingly make mention of it. Whatever evil he sees, hears, or knows, he nevertheless conceals, so far as he can, without making himself partaker of other men’s sins. *Wheresoever or with whomsoever he is, if he sees any thing which he approves not, it goes not out of his lips, unless to the person concerned, if haply he may gain his brother. So far is he from making the faults or failings of others the matter of his conversation, that of the absent he never does speak at all, unless he can speak well. A talebearer, a backbiter, a whisperer, an evil-speaker, is to him all one as a murderer. He would just as soon cut his neighbour’s throat, as thus murder his reputation. Just as soon would he think of diverting himself by setting fire to his neighbour’s house, as of thus scattering abroad arrows, firebrands and death, and saying, Am I not in sport?
He makes one only exception. Sometimes he is convinced, that it is for the glory of God, or (which comes to the same) the good of his neighbour, that an evil should not be covered. In this case, for the benefit of the innocent, he is constrained to declare the guilty. But even here, 1. He will not speak at all, ’till love, superior love constrains him. 2. He cannot do it from a general confused view of doing good, or promoting the glory of God, but from a clear sight of some particular end, some determinate good which he pursues. 3. Still he cannot speak, unless he be fully convinced, that this very means is necessary to that end; that the end cannot be answered, at least not so effectually by any other way. 4. He then doth it with the utmost sorrow and reluctance, using it as the last and worst medicine, a desperate remedy in a desperate case, a kind of poison never to be used but to expel poison. Consequently, 5. He uses it as sparingly as possible. And this he does with fear and trembling, least he should transgress the law of love by speaking too much, more than he would have done by not speaking at all.
About this text
Rendered in modern English, to be read and heard. Open the 1771 text under each part to check the claims and the scripture.
Rendered in modern English. The 1771 panel is his own Pine printing of the Works. It is public domain.
Catalogue & scope
Sermon 22 in the 1771 Works. Matthew 5:5-7.
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. It is not a complete critical edition.