Imágenes de página
PDF
ePub

had all along been as far removed from Confideration, as from Integrity: But when his Unfaithfulness was detected, and he plainly faw that the Abuse of his Pri-. vileges must be punished with the Lofs of them; this surprising Turn puts him upon projecting fome means or other, of fheltring himself from that Storm, which was ready to fall upon him.

Indeed, the Practices wherein he laid the Foundations of a Sanctuary for himfelf, were as Indirect and Unlawful, as those, whereby a Sanctuary became Neceffary for him. His Injuftice exposed him to Calamities, and he made that the Inftrument of his Comfort too: He had defrauded his Lord, and was therefore to be abandon'd; and he combined with his Lord's Debtors in new Inftances of Fraud, to prevent his own Ruin. His Injuftice was inexcufable, and ought to be detefted; but his Wisdom was Commendable and Exemplary: And 'tis that alone, which is Commended in the Parable.

A Man's Good Qualities, do juftly challenge Efteem and Imitation, notwithstanding

H 2

flanding that some other Qualities in him, may poffibly be of a very different kind, and fhould affect us in a very different And therefore our Bleffed Sa

manner.

viour takes Occafion, from the Cautious and Prudent Measures, even of an Unjust Steward, to recommend that Prudence, which is exercised in making Provifion for Futurity. And he brings down that General Scope of the Parable, to a fingle Point, in the Words of the Text; prescribing the Improvement of one particular Talent, here styled The Mammon of Unrighteousness.

The Word Mammon fignifies Riches; and Wealth unjustly procur'd may, in the ftricteft Senfe, be called the Mammon of Unrighteoufnefs. But that our Saviour did fix this harfh Appellation in that ftrictest Sense of it, upon Riches in General, is not to be imagined. And yet there is good Reason to conclude, that he does here speak of Riches in General; which may be called the Mammon of Unrighteousness, as in fome other Respects, fo particularly as that Expreffion may be Interpreted Falfe, or Deceitful Riches.

And this Interpretation is agreeable to the importance of the Greek Word,' Adxía, 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 Saviour

H 3

Saviour fuggests 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 fupply us with matter of Meditation, under the three following Enquiries:

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

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

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

I. It fhould be inquired, How far, and in what refpects, we are obliged to difpense our Wealth in Acts of Charity? And, in relation to the Special and Restrain'd Sense of this Expreffion, the Mammon of Unrighteoufnefs, '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 Obftacle 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 Justice, than of Charity.

[blocks in formation]
« AnteriorContinuar »