Christian Doctrine

³⁵ Now the author I have quoted could have exemplified these three directions, as laid down by himself, in regard to legal questions: he could not, however, have done so in regard to ecclesiastical questions—the only ones that an address such as I wish to give shape to is concerned with. For of legal questions those are called small which have reference to pecuniary transactions; those great where a matter relating to man's life or liberty comes up. Cases, again, which have to do with neither of these, and where the intention is not to get the hearer to do, or to pronounce judgment upon anything, but only to give him pleasure, occupy as it were a middle place between the former two, and are on that account called middling, or moderate. For moderate things get their name from modus (a measure); and it is an abuse, not a proper use of the word moderate, to put it for little. In questions like ours, however, where all things, and especially those addressed to the people from the place of authority, ought to have reference to men's salvation, and that not their temporal but their eternal salvation, and where also the thing to be guarded against is eternal ruin, everything that we say is important; so much so, that even what the preacher says about pecuniary matters, whether it have reference to loss or gain, whether the amount be great or small, should not seem unimportant. For justice is never unimportant, and justice ought assuredly to be observed, even in small affairs of money, as our Lord says: “He that is faithful in that which is least, is faithful also in much.” That which is least, then, is very little; but to be faithful in that which is least is great. For as the nature of the circle, viz., that all lines drawn from the centre to the circumference are equal, is the same in a great disk that it is in the smallest coin; so the greatness of justice is in no degree lessened, though the matters to which justice is applied be small.

36. And when the apostle spoke about trials in regard to secular affairs (and what were these but matters of money?), he says: “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more things that pertain to this life? If, then, you have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church. I speak to your shame. Is it so, that there is not a wise man among you? No, not one that shall be able to judge between his brethren? But brother goes to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? Nay, you do wrong, and defraud, and that your brethren. Do you not know that the unrighteous shall not inherit the kingdom of God?” Why is it that the apostle is so indignant, and that he thus accuses, and upbraids, and chides, and threatens? Why is it that the changes in his tone, so frequent and so abrupt, testify to the depth of his emotion? Why is it, in fine, that he speaks in a tone so exalted about matters so very trifling? Did secular matters deserve so much at his hands? God forbid. No; but all this is done for the sake of justice, charity, and piety, which in the judgment of every sober mind are great, even when applied to matters the very least.

37. Of course, if we were giving men ad vice as to how they ought to conduct secular cases, either for themselves or for their connections, before the church courts, we would rightly advise them to conduct them quietly as matters of little moment. But we are treating of the manner of speech of the man who is to be a teacher of the truths which deliver us from eternal misery and bring us to eternal happiness; and wherever these truths are spoken of, whether in public or private, whether to one or many, whether to friends or enemies, whether in a continuous discourse or in conversation, whether in tracts, or in books, or in letters long or short, they are of great importance. Unless indeed we are prepared to say that, because a cup of cold water is a very trifling and common thing, the saying of our Lord that he who gives a cup of cold water to one of His disciples shall in no wise lose his reward, is very trivial and unimportant. Or that when a preacher takes this saying as his text, he should think his subject very unimportant, and therefore speak without either eloquence or power, but in a subdued and humble style. Is it not the case that when we happen to speak on this subject to the people, and the presence of God is with us, so that what we say is not altogether unworthy of the subject, a tongue of fire springs up out of that cold water which inflames even the cold hearts of men with a zeal for doing works of mercy in hope of an eternal reward?