Annotations on Chap. XI.
[ a] * 1.1 V. 4. Indebted] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to owe, is here to be taken in a notion peculiar to the Syriack language (wherein Christ certainly spake) which neither the Greek, nor Latine, nor Hebrew had made use of; For he that sinnes, or offends, either against God or man, is in Syriack said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a debter, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 debitum, a debt, that is, peccatum, a sinne. So Exod. 32. This people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have sinned a sinne, the Tar∣gum read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath ought a debt. So Lev. 4. If a priest, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall sinne, the Targum reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall owe. So Lu. 13. 4. of those on whom the tower fell, doe you think, saith Christ, that these were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debters, that is, offenders, beyond all? And proportionably to this, to pardon is by them express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to remit, and here is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to release or absolve.
[ b] * 1.2 V. 7. The doore is shut] The Romans were wont to expresse the first part of the night, the close of the e∣vening, by primâ face, candle-lighting. A later part other nations express'd by shutting up the dores, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which time was wont by a kind of bell-man to be cryed about the streets. Thus Jos. 25. About the time of shutting the gate, where the Greek reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the gate was shut. Thus in this place, the doore is shut, is meant as an expression of the latenesse of the time of night, and is ex∣press'd v. 5. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at midnight.
[ c] * 1.3 V. 41. Such things as you have] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies according to ability. So when Epictetus ap∣points to abstain from oathes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as farre as we are able, and in Gemisthus Pletho 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p 57. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speaking of him, who of that which he hath, exercises liberality without any great expense. This is express'd in Tob. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, give alms of what thou hast, and so Lu. 8. 3. & 12. 33. and so saith Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which a man hath in his power; and Phavorinus to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 'tis answerable to that of Deut. 16. 10. which we read, according as the Lord thy God hath blessed thee. But because the precept is here given to the hypocriticall Pharisees, who may have been guilty of great sinnes of injustice, and 'tis not impossible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie that, v. 39. (though I con∣ceive it may fitly be taken in another sense, noted 1 Cor. 5. Note h.) and because this sinne of oppression, and ra∣pine, and cheating, and wronging others is so ordinary in the world that it may be reasonable for our Saviours speech to respect that among other sinnes, and so to propose here the way, on the sinners part, required for the cleansing of that. Therefore it is not amiss yet farther to observe, that the place here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may in construction be so rendred, as that the two Ac∣cusative cases shall be set by way of Apposition, and both follow the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the meaning will be, give what you have, or as far as you are able, as far as all that you have will reach. This we know the in∣jurious is bound to, in case of rapine, to restore all that he hath taken away, before he can hope for par∣don; but in case he be not able to restore all, yet cer∣tainly he must goe as far as he can, and that is the least that will be accepted, (nay Zacchaeus's example when he repented, may be fit in that case to be considered, who made a fourfold restitution to the injured person, and gave half of his goods to the poor, over and above) And he that either restores to the utmost, or doth it as far as is now in his power, he doth restore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this sense. But because many cases there are, wherein there is not place for exact restitution to the person in∣jured, he may be gone, and all that have right to what was his, and the like, and in that case giving to ••he poor, in works of mercy or pity, is the only way 〈◊〉〈◊〉 of restitution: and the like holds in other sinnes, wherein though no other man be wrong'd yet there is pollution contracted, and that must be cleansed by some effectuall works of repentance, and mercy to the poor is specified as an eminent work of this kind, Dan. 4. 27. therefore in all these, and the like respects, the precept is here given more generally, to make use of these works of almes, where the case requires, as restitution where the case requires that, and even then, after Zacchae∣us's example, almes also; And so the full of the pre∣cept is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, give what you have in almes, even all that you have, where all is ill got∣ten, and the whole lump is by that means unclean; or as much as you have taken by rapine, and oppression, whatever that is (with advantage) if you have so much: If you have not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what you have will by Gods mercy be accepted. And so in other sinnes, wherein others have not been injured, or wherein no restitution is required, still a very liberal almes-giving is required, not only so much, as were every mans duty, abstracted from these pollutions thus contracted (as almes-giving, we know is simply under precept, and some degree of it is our righteousnesse, in the sa∣cred style, we are unjust if we performe it not) but in some proportion to a trespasse-offering, so much more, as a fruit of repentance, and a revenge on our selves, and an evidence of our true contrition for our sinnes. And this in respect of the quotum, set down indefinitely (not defining the just proportion, but leaving that to our choice) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what we have or are able to give, and not onely some small mite, unproportiona∣ble, as it would perhaps be interpreted, if it were here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Gemisthus's notion premised, or as that is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Tobit, out of what thou hast.
[ d] * 1.4 Ib. Cleane] The Arabick word for almes Zachat, hath a double notion, say they, either of encreasing, or cleansing; the first, quia erogatio ejus conciliat benedi∣ctionem opibus, because the giving almes obtaines a blessing on the wealth, and so encreaseth it; the second, quod opes ab inquinamento & animum ab avaritiae sor∣dibus purgat, because it purgeth the riches from the pol∣lution and filthinesse that adheres to them, and the mind from the sullages of covetousnesse, according to that of Mat. 6. If the eye be single, that is, where the virtue of liberality is in the heart, the whole body is full of light, that is, of all Christian virtues, contrary to the vices pointed at by the darknesse that followes. In reference to this notion of the word in the Syriack, and Arabick, this seems to be here spoken by our Saviour, Give almes, which comes from a word that signifies to cleanse, and all shall be clean to you, your wealth shall be purg'd and blessed, and your mind cleansed also.
[ e] * 1.5 V. 47. Build the Sepulchers] The meaning of this pas∣sage being thus rendred, Woe unto you that ye build the sepulchers of the Prophets, and your fathers kill'd them, will soon appear, if it be observed 1. that the woes here so oft denounced in this and other places against the Pharisees, were for severall acts of Hypocrisie in them.