Churches restauration, or as a full mea∣sure of Gods grace after the redeemer is sent.
The manner of speech is somewhat ob∣scure: but if we examine it well, there is little or no difficultie at all in the sense. For his meaning is, that the sixt part of the Cities shall onely perish, and that the rest shall con∣tinue safe. The most difficultie is in the word Haheres: some reade it Hacheres; that is to say, of the Sunne: but they deceiue themselues by taking one letter for another. Those who expound it of the Sunne, thinke that the Prophet spake of Heliopolis: but it sutes not well with the scope of the text: because hee not onely promiseth that fiue Cities shall bee restored (for that had been no great matter) but saith in generall, that of sixe townes or cities, fiue shall remaine vntouched: and doubtlesse there were manie Cities in E∣gypt.
I let passe the fables of the old writers, and of those who haue affirmed, that it contained twenty thousand Cities. Yet it must not be denied, but there were a great number in a Country so renowned and well peopled; in a Kingdome that florished as it did, and was so frequented, and in so sweete and well tempe∣red an aire. Let vs put the case then, that there were a thousand Cities, or a few more. Hee saith, that the sixt part only shall perish, and that the rest shall be restored: so as the number of the destroyed, shall bee little in comparison. Now it appeares sufficiently by that which followes anon after, that this restauration is to be vnderstood of the wor∣ship and seruice of God.
By the word lip, hee vnderstands the tongue; taking a part for the whole: meaning there∣by, to shew the agreement that the Egypti∣ans should haue with the people of God, and the faith whereby they should make professi∣on of his name. By the tongue, hee also notes out by a figuratiue maner of speech, a confes∣sion. For in regard there was but one tongue onely which acknowledged and called vpon the true God, to wit, of this people that dwelt in the land of Canaan; it thereby appeares sufficiently, that by this word tongue, we must also vnderstand their consent in religion. To speake the same or diuers language, whereby either agreement or discord are signified; are phrases of speech very frequent in the Scrip∣ture. But let vs obserue that euery consent is not sufficient: for example; if men should a∣gree together to retaine a worship of their owne deuising and approbation, ought they not to come and consent to that truth which was reuealed to the fathers? Neither doth he onely say, that the Egyptians should speak one and the same language; but the language of Canaan: for they were to change their speech, & to vse yt which Gold had sanctified: not that the pronunciation of this language was more holy; but it is commended, because it containes the doctrine of truth. We are to obserue this diligently, to the end wee may learne the true manner of consenting. We ought to seek agreement by al means; but let vs beware that the cōditions be good where∣by it is procured: for it is not lawfull to seeke a meane betweene both, as the destroyers of true religion doe, which yet would be taken for makers of pacifications. Away with such light and double tongues; let the truth be re∣tained, which hath no other foundation but the word of God. Let them that draw neere to it, speake with vs: and whosoeuer falsifieth that, let him auoid, and chuse a language fit∣ting his owne humour: but let vs continue firme and constant in this trueth. The Egyp∣tians then cannot speake the language of Canaan, vnlesse they first of all forsake their owne; that is to say, all superstitions.
Some refer this to Ptolemeus, his time, but without any good ground: because wee may gather from the verses following, that the Prophet speakes of the pure religion and true worship of God. And first of all vnder the figure Synecdoche, hee teacheth that the speech shall be holy, taking one onely kinde thereof; to wit, that they shall professe them∣selues to be Gods seruants. by swearing by his name. It may be read, They shall sweare in the Lord, or, by the Lord; because the letter Lamed, often signifies By. If we reade it, In the Lord; [ 1] the sense will be, that they should promise to obey him, and that with a solemne oath; as when a nation takes an oath of alleageance to their Prince. And it is all one as if he had said; they shall submit themselues vnder the power of God, and yeelde themselues vnder his gouernment. But in regard the other rea∣ding is more generally receiued, I also the more willingly allow of it. For seeing an oath is a part of Gods worship, the whole is here∣by signified, by taking a part for the whole. To sweare also by the name of God, is often taken to beare witnesse that hee is the true [ 2] God.
His meaning is in a word, that they shall foundly giue their names to Christ. Hence we may gather, that wee must make an open profession of our faith, if we meane to yeeld God his true seruice: and if any will keepe his faith shut vp in his heart, such a one shall be sure to haue but a cold opinion in stead of faith; because true faith brings forth a franke confession, and so inflames vs inwardly, that we shall neither will nor chuse, but make that knowne to others which we carry in the clo∣set of our hearts. Euery knee shall bow be∣fore mee, and euerie tongue shall sweare by my name, saith the Lord: Isai. 45.23. Where faith is then, there ought also to be the out∣ward worship & the confession of the mouth: Rom. 10.9.10. Wee must in like manner ob∣serue, that the things which appertaine to Gods seruice, ought not to be applied to pro∣fane vses: it is the profanation of an oath then, to sweare by any other thing then by, the Lord. For it is written, Thou shalt sweare by my name: Deut. 6.13. Doe wee not con∣temne and defile his holy name, if wee mixe Saints or any other creature in our oathes? Let vs note here also with what reuerence we ought to take an oath: for if wee thereby make profession of Gods honour, ought wee not to come thereunto with feare and humi∣litie? Afterwards, where he saith in the end