y knew that no
one could, in his everyday life among men, live so discreetly as not
at some time or other, by word, gesture or act, to give offense to
someone, moving him to anger. Such perfection of life is found in no
family, not even with husband and wife. The case is the same as in the
human body: one member frequently comes in conflict with another; a
man may inadvertently bite his tongue or scratch his face. He who
would be a saint so stern and selfish as to endure no evil words or
acts, and to excuse no imperfections, is unfit to dwell among men. He
knows nothing of Christian love, and can neither believe nor put into
practice the article of the Creed concerning the forgiveness of sins.

28. So the Christian's fire of love must be characterized, not by a
dull, cold red, but by a warm scarlet--according to the Scriptures (Ex
26, 1), "Coccum bis tinctam" (rose-red). This love retains its fire
and is really true, having which the Christian is not easily
disheartened and overcome by wrath, impatience and revenge, but to a
certain extent is able to endure and tolerate attacks upon himself
calculated to distress. It manifests itself more strongly in suffering
and enduring than in action.

29. Therefore, Peter extols such love, declaring it to be a virtue
potent not only to bear but to cover "a multitude of sins." This
statement he introduces from the Proverbs of Solomon (ch. 10, 12). The
Papists, however, pervert its meaning, explaining it in a way at
variance with the doctrine of faith; they make of love to one's
neighbor a work or virtue having merit with God. It is their desire to
draw the conclusion that for the sake of our love our sins are
covered; that is, forgiven and exterminated. But we shall not notice
the dolts. It is clear enough from the text that reference is to
hatred and love received from men; our own sins are not intended here,
but the transgressions of others. To cover our sins in the sight of
God, yet other love is requisite--the love of the Son of God, who
alone is the bearer of sins in God's sight, and who, as John the
Baptist says, takes away, bearing them upon his own shoulders, the
sins of the whole world, including our own. And the example of his
love teaches that we, too, should in love cheerfully bear and freely
forgive the sins of others against us.

30. Solomon contrasts the two opposing principles of envious hatred
and love, and shows the effect of each. "Hatred," he says, "stirreth