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And this Interpretation is agreeable to the importance of the Greek Word,' Adula, which we here render Unrighteousness, and does in fome other Places, fignify Falfenefs or Deceitfulness. And this Acceptation of the Words may be confirmed, by comparing them with the like Expreffion at the 11th Verfe, the Unrighteous Mammon; which, as it ftands in oppofition to True Riches, denotes that Earthly Treasures are not properly and truly to be esteem'd Riches: They do in this refemble the Poffeffors of them, that they are Deceitful upon the Weights, they are altogether lightert ban Vanity it felf. Spiritual Bleffings are the only True Riches; which are therefore here opposed to Temporal Poffeffions, the Unrighteous Mammon, or False and Deceitful Riches.

Our Bleffed Lord therefore requires his Disciples to devote their Riches unto good Works, in expectation of a Future Reward. The Expreffions in the Text, are adapted to the Circumftances in the foregoing Parable. As the Unjuft Steward did, by his management, fecure himself of Friends and Future Reception; fo our H 3

Saviour

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Saviour fuggefts this Inducement to Works of Charity, that by the faithful Performance of them, we fhall, in effect, make to our felves Friends, who, when we fail, when we are removed out of our Stewardship, out of this World by Death, will fecure our Admiffion into a Future and Eternal State of Happiness.

Such is the Occafion, and fuch the Importance of the Words, which may supply us with matter of Meditation, under the three following Enquiries:

I. How far, and in what Respects, we are obliged to dispense our Wealth in Acts of Charity?

II. Upon what Accounts chiefly it is, that those Charitable Difpenfations are to be esteemed fo Excellent, as they are supposed to be in the Text?

III. In what Senfe we are to underftand that Efficacy, which here seems to be afcribed to them?

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I. It fhould be inquired, How far, and in what respects, we are obliged to dif pense our Wealth in Acts of Charity? And, in relation to the Special and Restrain'd Sense of this Expreffion, the Mammɔn of Unrighteousness, 'tis to be obferv'd, that there are Cafes, wherein Alms-deeds would be not only Unneceffary, but Unlawful; because they would be attended with the Violation of Juftice. Satisfaction must be made to those who are Injur'd, before Provision for those who are in Want. Riches procur'd by Theft or Fraud, Extortion or Oppreffion, do not properly render a Man capable of performing Acts of Charity, but lay him under a Neceffity of making Reftitution. But if the Perfons Injured are not known, or if it does, by any other Neceffary Obstacle and Impediment, become impoffible to make Reftitution, then should the Riches, which are Wrongfully engroffed, be Devoted to good Works: And yet fuch Works are rather to be efteemed Acts of Juftice, than of Charity.

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The fame Measures should be taken when Circumftances are fuch, that Restitution is not neceffary, notwithstanding that Opportunities of making it may eafily be found. Such are the Circumftances of Perfons corrupted by Bribery. For fince every Bribe is at once a Voluntary Gift, and the Fruit of Injuftice, the Sordid Giver hath forfeited all Rightful Claim to it, and therefore Equity does not require that it fhould be restored to him; and yet it cannot Lawfully be retained by the Polluted Hands of him who receives it, because he hath no Propriety in it, unlefs Propriety can be grounded upon Injuftice: And therefore it fhould be appropriated to Works of Charity. And in General, all Unlawful Poffeffions fhould be intirely given up by Reftitution, where that is Poffible and Necessary; and where it is not, they should be difpofed of in good Works, without excepting and referving any the least Part of them; for it is a Curfed thing.

But it feldom becomes Neceffary to give up all our Juft Poffeffions, for the

relief of the Poor. Indeed we find, that amongst the First Christians the Rich did admit the Indigent to a Free and Illimited Participation of their Riches: The Bounty of the one was determined by no measure but the Wants of the other. For as * they had all things Common, which they poffeffed; fo, when the Poffeffors of Lands or Houfes fold them, + Diftribution was made unto every Man according as he had Need. These were Eminent and Glorious Effects of Charity; but we do not find these Degrees of it Indifpenfably and Univerfally required.

Our Bleffed Saviour indeed lays this Injunction upon the Ruler; ‡ Šell all that thou haft, and diftribute unto the poor, and thou shalt have treasure in heaven. This Perfon was without doubt under a Neceffary Obligation to Obey this Command, which was Particularly given to Him; but it does not feem Obligatory upon those, to whom it is not Particularly given; unless the Obligation of it fhould arife from fome Uncommon and

* Acts iv. 32.

Ver. 34, 35.

Luke xviii. 22.

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