Commentaries, Commentary on Judges · Chapter 7
¶The vii. Chapter.
1 THen Ierubbal (who is Gideon) roſe vp early, and al the people that were with him, and pitched beſide the well of Harod, ſo that the hoſt of the Madianites was on ye north ſide of thē in the valley by the hil of Moreh.
2 And the Lord ſayd vntounto Gideō: The people that are with thee, are to many for me to geue the Madianites into theyr handes, leaſt Iſraell make theyr vaunt agaynſt me, and ſay: myne owne hand hath ſaued me.
3 Now therfore proclayme in the eares of the people, and ſay: Who is timerous and fearefull? Let him returne, and departe early from mount Gilead. And there returned of the people 22000. & ſo 10000. remayned.
4 And the Lord ſayd vntounto Gideon: The people are yet too many: Bring them vntounto the water, and I will try them for thee there. For of whom I ſay vntounto thee: This man ſhall go with thee, the ſame ſhall go with thee: and of whomſoeuer I ſay vntounto thee: This man ſhall not go with thee, the ſame ſhall not go.
5 So he brought the people to the water. And the Lorde ſayd vntounto Gideō, As many as lappe the water with theyr tongue, as a dogge lappeth them put by themſelues: & eueryevery one that ſhall bowe down hys knees to drinke, put a part.
6 And the number of them that lapped by putting their handes to their mouth were 300. mē: but all the reſt of ye people kneled downe vponupon their knees to drinke water.
7 And the Lord ſayd vntounto Gideon, By theſe 300. men that lapped, will I ſaue you, and delyuer the Madianites into thine hand: and let all the other people go eueryevery man to his place.
8 So the people tooke vitayles in theyr handes, and theyr trompettes, and he ſent all the reſt of the Iſraelites eueryevery man vntounto hys tente, and retayned the 300. men. And the hoſt of Madian was beneath him in the valley.
As much as we can gather by the hiſtory, the hoſt of Gideon conſiſted of 32000. ſouldiers: whiche nomber although it may ſeme great, yet in compariſon of the enemies it was but ſmall. For they had 13500. men in campe, but of the 32000. ſouldiers of Gideons, god choſe onelyonly 300, by whom he would geue the victory vntounto the Iſraelites. This is a very ſmal number, that of eueryevery thouſand he toke only .x. But ſo god wrought. For there ar few good, ſaid he. If in Sodome there had ben onelyonly x. men iuſt, the whole Citie had ben ſaued. The number of good men, thoughe it be ſmall, yet it is of ſuch force, that God for their ſakes ſpareth the reſt. Wherfore moſt true are the oracles, wherin it is ſayd: Many are called, but few are choſen, and the remnauntes onelyonly ſhalbe ſaued. But although God allowed not ſo great a number, yet the acte of Gideon is not to be condemned, which gathered it vntounto himſelf: for he vſed that prudence, which was not cōtrary to the worde of god: yea if he had not collected an hoſt, he might hauehave ſemed to tempt god, as he which had refuſed helpes prepared, and thoſe iuſt helpes. Let vsus remember that in humane actions there ar two notable daungers: One is of raſheneſſe,Two verye great daūgers in humane actions. when we will not vſe meanes and helpes ſet before vsus. With which euill the Anabaptiſtes are greuouſly infected: for they will vſe no weapons, and they abhorre from the offices of Magiſtrates. The other daunger is, leaſt we attribute to much vntounto humane and naturall aydes, whiche they do that truſt to much in their workes. Of theſe two daungers the one Gideon by himſelfe auoydeth in collecting a ſufficient great army: for in his enterpriſe he would not neglect an ordinary ayde of ſouldiers. And God prouideth that he ſhould not fall into the other daunger: for from the multitude of thoſe ſouldiers he withdrew the greateſt parte.Why God remoued ſo many from the hoſte of Gideon. And why he did it, this reaſon he bringeth, bycauſe men do gladly vſurpe glory vntounto thēſelues, neither will they graunt any of it euen vntounto God, as it is mete they ſhould. Therfore he ſayth that his will is, that euen as the victory ſhould be geuen by hym, ſo alſo it ſhould euidently appeare, to be graunted by hym.
Euen then alſo when by many ſouldiers we ouercome, god geueth the victory.Euen then alſo when many ſouldiers get the vpper hande, God geueth the victory: but that is not ſo manifeſt, as when with a litle hoſt we ouercome our enemyes. God alſo fedeth vsus, euen then when all thinges are aboundant and good cheape: but that is not ſo well perceaued, as when a great multitude is refreſhed with foure or fiue loaues. And vndoubtedlye it is the power of God, when the goſpel is defended and ſpread abrode by men very well learned and princes moſt ſtout. But it is not then ſo euident as when it is ſowed by idiotes & power men, and that with great fruite, & incredible felicitie. Wherfore Paul ſayd: Brethren ſee to your vocation: not many noble men, not many mighty men, not many wiſe men are called, but god hath choſen the fooliſh, weake, and contēned things of the world, bycauſe he would not hauehave the Croſſe of Chriſt and the power therof abrogated, but manifeſtly to appeare, that euen as Ieremy commaunded, the ſtrong man ſhould not glory in his ſtrength, nor the riche man in his riches, neither the wiſe man in his wiſedome. God doth very wel agree with the Prophet, where he ſayth to Gideon, Leaſt Iſrael boaſt againſt me. Who ſoeuer is proude bycauſe of the proſperity whiche he hath obteyned, ye ſame man boaſteth againſt god, and his doing is all one, as if he ſhould chuſe vntounto himſelfe an other god. God commaundeth a decree to be proclaymed, that they whiche were feareful, ſhould returne home. No new thing is commaūded, for aſmuch as that precept is found in Deut. the 20.That which is here commaunded it is alſo cō maunded in Deut. chap: where preceptes of warlyke affaires are very well ſet forth. Firſt, the Iſraelites are commaunded, not to be afeard, when they ſee the weapons, horſes, chariotes and multitude of their enemyes, bycauſe ye Lord ſtandeth on their ſide. Then it is ordayned, that the Prieſt ſhould come forth amongeſt them, with a ſermon, confirming the hartes of the ſouldiers, that they are the people of god, and therfore ought not they to feare their enemies. Farther it is commaunded, that they ſhould be diſmiſſed, which in that yeare had built an houſe, which had planted a vineard, and whiche had maried a wife. Firſt, leaſt if they ſhould fal in the battaile, they ſhould dye without taſting the fruite of their owne labours. Secondly (as I ſuppoſe) bycauſe ſuch men hauehave a great affection vntounto thoſe thinges whiche they hauehave lately obteyned, and therfore they do litle good in the campes,The cauſe of their feare whiche wer diſmiſſed. when as their minde is at home. Laſtly, that is alſo ordayned whiche the Lord nowe commaundeth, that as many as are not of a valiant courage, but feareful, ſhould returne home, leaſt by their feare they ſhould daūt the courages of others. For oftentymes it happeneth, that by the feare of a fewe, which begyn to geue place vntounto their enemyes, the reſt of the camp, which otherwiſe are ſtrong and valiant, do turne themſelues to flight. Great is ye number of thoſe whiche God refuſed, when as 22000. departed: But yet bycauſe God will hauehave men to acknowledge thoſe things to be iuſt which he doth: therfore he maketh it euident, that al they which departed, were iuſtly diſmiſſed, namely bycauſe they were fearefull.R. Leui ben… Geriſchon. And R. Leui Geriſchon affirmeth that they were alſo euill men, for as muche as their feare proceded not of a ſound and perfect conſcience. They feared peraduenture, that the vengance and wrath of God towardes them was now at hand.
The profeſſion alſo of Chriſtian religion requireth ſtrength,In profeſſiō of Chriſtian religion we hauehave nede of greate ſtrength. and that no common ſtrength. And therefore the Lord ſayd, that we muſt imitate hym, whiche would build a towre. For firſt he counteth with himſelfe the charges, leaſt afterward not beyng able to finiſhe the worke whiche he began, he be compelled to leaue it vnfiniſhed. Alſo we muſt followe a kyng goyng on warfarre, whiche diligently weygheth with himſelfe, with howe many thouſand ſouldiers he may mete his enemyes. Neither is he mete for the kyngdome of heauen, whiche ſtrayght waye pluketh his hande from the ploughe. And howe great a ſtrength we hauehave nede in profeſſing of Chriſt, the wordes of Paul do manifeſtly declare, wherein he ſayth: All they whiche will lyue godlyly in Chriſt Ieſu, muſt ſuffer perſecution. The ſame thyng alſo teſtifieth he, ſaying: Our battayle is not agaynſt fleſhe and bloud, but agaynſt wicked ſpirites whiche dwell in the ayre. Wherefore we are not called vntounto idleneſſe, but to a moſt ſharpe battayle, and therefore we hauehave nede of ſtoute and valiaunt courages.What the bowyng of ye knees ſignifieth. Neither is it ſufficient for good ſouldiers to caſt awaye feare out of theyr myndes, vnleſſe alſo they be prompt and induſtrious. Wherefore the ſeconde tyme they are brought vntounto the water, where yet the ſluggiſhe are ſeparated, which will not drinke, but bowing themſelues on their knees. Thoſe are they whiche pamper themſelues, they can abyde no ſorowe, and they are quickly ouercome. There were onelyonly 300. whiche dranke with reaching their hande vntounto their mouth, & they alone were ioyned vntounto Gideon. Here may we ſe, how god with drew frō Gideon his captayne humanes aydes, not vndoubtedly to betray him, but therby to geue him a more noble victory. Wherfore when helpes of nature are taken away, then muſt ſtrēgth of fayth remayne, wherewith we muſte no leſſe followe our vocation, then if they were preſent. Whiche thynge very many doo not, whiche ſtrayght waye as ſoone as they ſee themſelues deſtitute of humane helpes, they byd al pure doctrine farewell: when as for all that they ought to remember, that the power of God, whereby the blynde are made to ſee, the dead made a lyue, and the poore, bleſſed, nothyng dependeth of worldly helpes.
Concernyng the wordes of the hiſtorye two thynges are to be noted. The firſte is, that the fearefull are commaunded to returne vntounto Gilead, whiche ſemeth not to be agreable vntounto the place where they were. For they were not on this ſyde Iordane, where mount Gilead laye in the tribe of Manaſſes, in the famely I ſaye of Machir, but they were come into the lande of Chanaan beyonde Iordane. Wherefore we muſte ſaye, that either there were two mountes ſo called: or that that whiche is written of mounte Gilead, is to be referred vntounto the begynnyng of thoſe whiche departed awaye: as thoughe it ſhould hauehave ben ſayd, that they were ſent awaye, whiche were borne in mounte Gilead. Theſe thinges doo certayne interpretors write, whiche whether they be true or falſe, it is not certayne. For we are ignoraunt whether Gideon with his hoſt paſſed ouer Iordane or no. Farther we muſt note that thys worde Tſerath ſignifieth to purge: whereby the Hiſtorye ſheweth, that the hoſte ſhoulde be purged of the Souldiers that were diſmiſſed, bycauſe (as I aboue mencioned) there were none remoued from that multitude of Souldiers, but ſuche as were vnwoorthy. Wherefore they coulde not iuſtly complayne of the iuſtice of God.Ioſephus. I very much meruayle of Ioſephus, whiche affirmeth that God woulde hauehave none to go forth with Gideon, but ſuch as were fearefull, that therby the victorye myght be the more noble, and referred to be receaued onelyonly of God. And he ſayth, that they which bowed their knees and dranke, were valiant men, and truſted to much in their owne ſtrength. And for that they nothing paſſed vponupon their enemyes, they kneled downe without any feare and dranke: but they which ſtoode and reached theyr handes to theyr mouth and lapped water out of them, thoſe ſayth he were of a cowardiſhe minde, as they whiche for feare of their enemyes durſt not frely euen drinke. But this fayned thing very much diſagreeth with the hiſtory, bycauſe God commaunded to be proclaymed by expreſſe wordes, that the fearefull ſhould depart, and he would hauehave hys precept obſerued whiche he gaue in Deut. Wherefore it ſemeth not that he would adioyne timetous folkes vntounto Gideon. But Ioſephus in hys narration omitteth the commaundement that the fearefull ſhould be diſmiſſed, either bycauſe it was out of his memory, or els for what other cauſe I can not tell.
An Allegory.Here myght be annexed diuers Allegoryes concernyng the drinkyng of the waters. For by thoſe ſome vnderſtande pleaſures, and ſome afflictions. And vndoubtedly they are not apte for the kingdome of God, whiche ſtudy to fill themſelues with pleaſures and delightes of this worlde. Neither are they commended, which ſuffer themſelues altogether to be troubled with aduerſities. For as they are prayſed whiche vſe this worlde, as thoughe they vſed it not: ſo alſo are they commended, whiche in their minde do not ſo greuouſly take ſorowes and aduerſityes as the Ethnikes doo whiche hauehave no hope, and are deſtitute of a perfect conſolation of faith.
The hiſtory mentioneth that the men which Gideon tooke vntounto him, namely the 300. had trumpettes, whiche ought not to be maruelous. For the ſumme of the ſouldiers at the beginning was 32000. Wherfore there might be among eueryevery thouſand ſouldiers .x. trumpeters. And therfore it was eaſy to fynd .300. trumpettes there.Auguſtine. Auguſtine vponupon this place writeth, that Abrahā (as it is read in the boke of Geneſis) armed 318. of his bondemen, againſt the three kings which had led Lot awaye priſoner, and thereby, he gathereth that he had yet more ayde then Gideon. Which is ſo much the truer, bycauſe beſides ſeruauntes and bondmen, Abraham had Abner, Mambre, and Eſcholl to helpe him.
9 And the ſame night the Lord ſayd vntounto him: Ariſe, get the down into the hoſt: for I hauehave deliuered it into thine hande.
10 But if thou feare to go downe, then go thou and Purah thy lad downe to the hoſt.
11 And thou ſhalt hearken what they ſay, and afterward ſhall thine handes be ſtrong, and thou ſhalt go downe to the hoſte. Then went he downe, and Purah his lad vntounto the out ſide of the ſouldiers, that were in the hoſt.
12 And Madian, & Amalek, and all the childrē of Kedem, lay in the valley, like graſhoppers in multitude, & their camels were without nomber: as the ſande which is by the ſea ſide for multitude.
13 Gideon I ſay came, and beholde, a man tolde a dreame vntounto his neighbour, and ſayd: Behold I dreamed a dreame. And lo a cake of barley bread tombled from aboue into the hoſte of Madian, & came euen to a tente, and ſmote it, that it fell: it ouerturned it, I ſaye, and the tente fell downe.
14 And his neighbour aunſwered and ſayde: This is nothyng els ſaue the ſword of Gideon the ſonne of Ioas a man of Iſcaell: God hath geuen into his handes Madian and all the hoſt.
15 When Gideon heard the dreame tolde, and the interpretation of the ſame, he worſhipped. And he returned vntounto the hoſte of Iſraell and ſayde: Vp, for the Lorde hath deliuered into your handes the hoſt of Madian.
Gideon is alſo confirmed by the wordes of his aduerſaryes: he had withdrawē from hym humane aydes, and therfore leaſt he ſhould be ſmitten with feare, he prepared a confirmation for him after a certayne wonderfull ſorte. God, whiche made vsus knoweth right well the nature of mans fleſhe and reaſon. We oftentyme bragge that we put no cōfidence in proſperous things, when they are preſent: but when we are deſtitute of them, we wonderfully waxe colde, and there we fele how we deceaued our ſelues and other. We deſerue aſſuredly for our incōſtancy (I wil not ſay infidelity) vtterly to be abiected: but the heauenly father, as he is good, breaketh not a bruſed rede, and quēcheth not ſmoking flaxe, which we now ſee in Gideon. He ſendeth him to the hoſt of his enemies to be cōfirmed, and he vſeth ye Madianites, the enemies of ye Iſraelites for an oracle. And it is not maruelous: for if in the old time he vſed wood & gold in ye tabernacle, at the arke, I ſay, & mercy ſeate, to geue anſwers, what ſhould let but that he may vſe men alſo vntounto that office? And without doubt the beginning of the victory was,The beginning of a victorye, is to knowe the feare of the enemyes. to manifeſt vntounto Gideon the feare of his enemyes. For in warfare nothing more profiteth, then to know the feare of the enemyes: and to knowe the ſame at the length for aſſured, very much pertayneth to warlike pollecies.
And in manifeſtyng of it, God obſerueth his olde accuſtomed manner. Longe before that by Rahab of Iericho he ſhewed vntounto Ioſuah, that the hearts of the enemyes were excedingly ſmitten with feare, & now euē by the Madianites thēſelues he teacheth Gideon how fearefull they were. Neyther among other teſtimonyes (as the Rhetoricians ſay) are there any of more ſtrength,A notable example of obediēce. then the teſtimonyes of the enemyes. Wherfore when Gideon heard euen of his enemyes how they wer affected, he doubted not of the ſucceſſe of the battayle. Here is ſet forth a notable example of obedience. For Gideon was deadly hated of the Madianites, bycauſe he had now collected an hoſt agaynſt them, and yet beyng commaunded to go to their tentes he obeyed. And if he had ben afrayde, there was no other companion graunted him, then Purah his lad. Wherfore ſeyng he durſt take vponupon hym ſo great a thing, it is to be thought that he was illuſtrate with no ſmall fayth. Neither can he iuſtly be reproued of vanity, as though he tooke hold of dreames, for aſmuch as he obeyed the worde of God.
Hereby alſo may we learne,VntoUnto the wicked ſometimes are geuen true dreames and the interpretacions of them. that dreames of prophecieng are by God geuen vntounto enemies of godlyneſſe, and to that nation, which afflicted the holy people & the Churche: and this is not the firſt tyme. For vntounto an Ethnike kyng, namely vntounto Pharao were fatte and leane kine, full and empty eares of corne, ſhewed by God in dreames. VntoUnto the baker alſo and butler, were ſhewed thinges yt ſhould come to paſſe, & afterward, Nebuchad-nezar, whiche led away ye Iſraelites captiues, ſaw twiſe dreames yt had ſignifications. But this is more meruelous, the dreame which is here declared, nedeth no Ioſeph or Daniel for an interpreter. For yt which the ſouldier by ye inſpiratiō of god dreamed, his fellow ſouldier expounded. Wherfore god gaue vntounto vngodly men, both a true dreame & alſo a faithful interpretatiō therof. And ye confirmeth, ye fre giftes of grace are cōmon both to ye godly & to ye vngodly, wherfore it is not mete yt any ſhould boaſt of thē. For they teſtify not the holyneſſe of men, but onelyonly the liberall bountifulneſſe of God.
By it alſo is declared the wiſedome of god, & his incōprehenſible power,God cā vſe the moſte vileſt thinges to the ſaluatiō of his children. that he can to ye ſaluatiō of his vſe not only ye enemies, but alſo al maner of thing, yea the vileſt. For what is vayne & of leſſe reputation than dreames? & yet for the ſaluation of ye elect, they ſerue ye wil of god. Nothing ſemed vntounto ye Ethnikes more ridiculous thē circūciſiō: wherfore ye Iewes were eueryevery where called of thē Apellites & Recubites, & yet neuertheleſſe by it God confirmed his couenant with the fathers. Theſe elemēts alſo, bread, wyne, & water, are very cōmon things if they be cōſidered by thēſelues, in which things for al that Chriſt hath cōmended vntounto vsus Sacramentes of moſt great value. Let vsus reioyſe therfore that we hauehave ſuch a God, that can conuert all kinde of things to the ſaluation of his children. And agayne let vsus counte the vngodly (as they are in very dede) for moſt vnhappy, when as of their owne they receaue damage, ſo that not onelyonly of their enemyes, and they are wonderfully hurte euen of eueryevery thing moſt vile.
As touching the Hebrew wordes, they tranſlate Tſallil for noiſe, and ſound: for it is deriued of this verbe Tſalal which is to ſound, to make a noyſe, or to ryng, as mettall doeth. Farther Tſalath ſignifieth to roſte. For the barley loafe, which is now entreated of, ſemed to be baked vponupon the coales, out of whiche came a wonderfull noyſe: & therfore this word Tſallil is tranſfered hither. But I meruayle,Auguſtine. wherfore Auguſtine, writing vponupon this place, maketh mencion that there was a table: I thinke it was falſe in the tranſlacion which he vſed. But the Allegory Ioſephus manifeſtly expoundeth.Ioſephus. In Allegorye. In generall (ſayeth he) barley bread is vile and deſpiſed. And in all Aſia no people are of leſſe eſtimation than the Hebrues, whiche now begin to ſound & to make a noyſe, bycauſe they had now rayſed an hoſt againſt them, and made Gideon theyr capitaine. In that this loafe by his tombling ſemed with great violence to ouerthrow their tentes, it manifeſtly foreſhewed that the hoſte of the Madianites and Amalekites ſhould be deliuered vntounto Gideon and to the Hebrues. This is the Allegory of the dreame, and a moſt true interpretation therof.Why Gideon was more confirmed by the dreame then by by miracles. Gideon being thus confirmed, departed. But in that he was more confirmed by this dreame, then he was by the former miracles, it is not to be counted for abſurd, bycauſe neither miracles, nor dreames by them ſelues can confirme doubtfull myndes, but they do it onelyonly then, when God by his ſpirite maketh them of efficacy, whiche he beſtoweth ſometymes to theſe, & ſometymes to other, accordyng to his will. Wherfore it commeth to paſſe, that they whiche ſometymes by miracles are not perſwaded, may by dreames be drawen: and agayne they whiche by dreames beleue not, may with miracles be conuerted. For God can freely geue power and efficacy vntounto thoſe outwarde thinges, accordyng to his will.
¶Of Dreames.
Ethnike authors. The opinion of the Peripatetikes.BVt now muſt we intreate of dreames: and firſt we will ſee what may be affirmed of them by naturall reaſon: and afterwarde howe much we muſt attribute vntounto them by the worde of God. As touchyng the firſte, Ariſtotle, Hippocrates, and Galene, alſo other famous Philoſophers hauehave written many things, and amongeſt them Ariſtotle in his litle booke de Diuinatione per Somnium (if ſo it be his booke, althoughe we can not doubt but that it is wytty and learned) ſayeth firſt, that this kynde of diuination ſemeth not vtterly to be abiected, bycauſe of the common ſorte very much is attributed vntounto it: and thoſe thynges whiche are commonly receaued of all men, can not vniuerſally be falſe. Hereunto he addeth, that there are very many dreames, of whiche an apte and mete reaſon may be geuen: whiche (as experience teacheth) deceaue not men, but hauehave their ſucceſſe. Therefore it is not mete that we ſhould deſpiſe all manner of diuination by dreames. Howbeit we muſt receaue it warely, for that it is very heard to geue cauſes thereof, bycauſe nature in this parte woorketh very obſcurely.Ariſtotle thinketh not that dreames are ſent of God. And Ariſtotle thinketh not that dreames are ſent of God. For if (ſayeth he) they ſhould be ſent of hym, he would geue them to good and wyſe men. But it is not ſo. For fooliſhe and euill men for the moſt parte obteyne this faculty: beaſtes alſo do dreame: And who will contende that God geueth diuinatiō vntounto thē? Neither dreames which are occupied about the phantaſye of ſuch as ſlepe are to this end geuen, that therby they ſhould foretell things to come. Farther if god ſhould geue dreames, he would geue them rather in the day time, that men might the diligentlier behold them. Neyther can we eaſely ſe why he ſhould chooſe the night vntounto him for that purpoſe. And laſtly foraſmuch as god is not enuious, he woulde not ſo obſcurelye admoniſhe them, whome he would inſtruct of thinges to come, but he would ſhewe them manifeſtly and opē ly. But dreames are ſo obſcure, that for the interpretation of them we muſte go vntounto prophetes, and ſouthſayers. Theſe thinges are in a maner gathered all out of Ariſtotle, wherby he vtterly tranſferreth the thinge from god vntounto nature, as though the reaſons of dreames ſhould from thence be ſought for. But I wyl in treat of that afterward when I come to the doctrine of the ſcripture. Nowe will I declare his opinion as touching this thinge.
Dreames ſayth he ar either ſignes or cauſes,The Peripatetikes expoſiciō of dreames. or els cōpared vntounto thoſe things whych are ſignified raſhely or by chaunce. EueryEvery one of theſe thre members is thus expounded, dreames he ſayth are ſignes ſometimes of the affections of the body or mind. For by thoſe very often are declared,Formes ar moued accordinge to the diuerſity of the humors. which humors do beare rule in the body, abounde, and offend. For accordinge to the quality of nature, and tē pering of humors preuaylyng in the body, are formes & images moued. Where choler aboūdeth, are ſene flambes, fires, burning coles, lightnings, brawlings, and other of that ſorte. If melancholy get the vpper hand, ſmokes, deepe darkeneſſe, all things almoſt blacke, filthy thinges, dead bodyes, & ſuch like do offer themſelues. But fleume ſtirreth vp images of ſhowrs, raynes, riuers, waters, hayl, iſe, and ſuch things as hauehave aboundant moiſtnes ioyned with coldnes. By blood ar moued ſights that ar fayre, bright, white, pleaſaunt, and are like vntounto the common purenes and vſuall forme or face of things. Neither do the phiſiciōs contemne theſe things, yea rather (as Galene and Hipocrates teach) they enquire very diligently of the ſick, of thē: bycauſe therby they may vnderſtand the temperāce of thoſe humors which lye inwardly hidden.Why forms ar more ſene ſleeping then wakyng. But the cauſe why they which are on ſlepe, & not they which are waking, do by ſight fele the nature of theſe mocions, is this: bicauſe at the beginning they are little, & when we ar waking, the ſenſe of them flieth frō vsus. For by ſtrōger mocions of outward things, which appear before our eyes, we ar drawn an other way, but being on ſlepe we ceſſe frō outward labours, & ar voyd from the courſe of groſſe ſenſible things. Wherfore the ſightes and images, which are by the humors continually moued, are better comprehended of the fanſy when we are on ſleepe, then when we are wakinge. And that whē we ſlepe we far better fele ſmalthings, then we do being waking: hereby it appeareth, bycauſe we thinke that noyſes, be they neuer ſo ſmall, are great thunders. And if any ſwete fleame ſticke peraduenture vntounto the tounge or roofe of the mouth, it ſemeth to vsus that we taſte hony, ſugar, ſweete wines, and pleaſant meates, yea ſometimes we thinke that we largely eate, and aboundantlye drinke. Wherfore thoſe mocions of humors which are ſmall, are in ſlepe ſhewed to be as it were wonderfull greate: for whiche cauſe Phyſicions do hereby know very many beginninges of diſeaſes.
Dreames alſo are certayn ſignes of the affections of the minde,Dreames ar alſo ſignes of the affectiōs of the minde. as of couetouſnes, hope, ioy, and mirth, and alſo of qualityes. Wherfore fearfull perſons do ſe other maner of things then they do, which ar bold: ſo do they which ar couetous ſe other thinges, then they whych are in hope: alſo the learned are wont to hauehave farre contrary dreames, to the dreames of the rude people or artificers. For the mynd alſo when we ſlepe, is occupied aboute thoſe thynges, wherein when we are wakinge, we are either daylye, or els verye often buſyed. There is an other thynge alſo dilygentlye to bee obſerued (as Galene dooth verye well admonyſhe) that there are certayne kyndes of meates,Galene. whyche beynge naturallye cholerike, melancholike, or fleumatik, do by theyr quality, or about the phantaſy of the ſleepers moue images and formes, which ar agreable with thoſe humors, although the temperature of bodies of them which ſlepe dooe not of themſelues offend in theſe humors. Which thing alſo the phiſicion ought to obſerue concernynge dreames, namely to ſee what meat the ſick man did vſe. Wine alſo (as Ariſtotle teacheth) beinge immoderatelye dronke, doth in dreames engender miſformed Images.
When a dreame is a ſign it is referred vntounto a cauſe, namely vntounto the humors abounding, which humors it ſignifieth. It maye alſo be called a ſigne of ſome euent to come, bycauſe from the ſame cauſe, that is, from the humors whiche are ſignified, may be cauſed eyther ſicknes or health. Wherefore a dreame, as it is a ſigne of an humor, ſo alſo is it a token of an effect, which is produced of it. For from the ſelf ſame cauſe, namely from the humor, ſpringeth both a dreame, and alſo a diſceaſe. Howbeit they are not conuerted, for ſicknes or health are not ſignes of dreames.Dreames are ſomtimes cauſes of ye things which we do.
But now let vsus ſee, how dreames may ſomtimes be called the cauſes. That is then, when any man by his dreame is perſwaded, eyther to do, or to trye any thing, as if a man be made whole of the ſicknes of the ſplen, for that that he was let bloud in the vtward ſide of his hād, for ſo was he taught to do in hys dreame. And now and then it happneth vntounto the learned, yt they find thoſe things wherof they are in doubt in the ſame bokes, where in theyr dreame they thought they had found or red them.Dreames ſometime by chanſe reſemble thoſe thinges which happen.
But now let vsus conſider the third mēber of the diſtinction which we brought, namely when dreames do raſhly or by chaunce ſignify thoſe things which afterward do happē. That taketh place in thoſe things, whoſe cauſe is not in vsus, but rather diſtant, and far of, as if a man ſhould ſee a victory, or a murther to happē in hoſtes far diſtant from him, or any man that is abſent exalted to very greate dignity. Theſe thinges ſay the Peripatitikes are ioyned together by chaunce: neither canne they be conferred together, eyther as cauſes, or as ſignes. Euen as if when we are talking of any body, the ſame man paradueuture come in the mean while, we ſay Lupus eſt in fabula, whē as yet the ſame mencion making of him, was neyther the cauſe, nor ſigne of hys commyng. So therfore theſe thinges are ſayd to be ioyned together raſhlye, bycauſe both they come by chaunce, and alſo they ſeldome hauehave ſucceſſe: for this is the nature of things comming by chaunce, to happen ſeldome.
Who they be which naturally oftentimes ſe tru dreamesFarther, Ariſtotle hath taught, who they be, which aboue other foretell many things in dreames. And the ſame be chiefly attributeth vntounto idle perſons & ſuch as ar euer pratling, & thē to ſuch as ar melancholike & phrantike, which are depriued both of ſences and minde. He ſeemeth alſo to aſcribe ſomewhat vntounto kinſfolkes and friendes. For theſe kind of men hauehave very many dreames when they ſlepe. For pratlers and idle perſons are wholy voyde of cogitations, wherefore they at inwardly fylled with images and formes. The melancholike alſo by reaſon of the power and nature of melancholy, do dreame very many thinges. Farther, they ar very much geuen vntounto cogitatiōs. The phrantike alſo, bicauſe their mind is void both of the knowledge of the outward ſenſes, and alſo of the vſe of reaſon: therfore they ar vtterly geuen to imaginations. Laſtly, frends do for that cauſe ſe many things of their frends in theyr dreames, bicauſe they ar very much careful and penſiue for them. Al theſe men now rehearſed, are wont by dreames to foretell many thinges, bycauſe in diuerſe dreames and in a manner infinite, it is not poſſible, but that ſome true thinges happen ſometymes. They whyche the whole day excerciſe themſelues in ſhootynge, do much oftner bit the marke, then they which do very ſeldom ſhoote. And they which play al the day at dyſe or tables, do much oftener throw good caſtes, then they which little or ſeldome vſe that kinde of play.
Howbeit we muſt vnderſtand yt thoſe ſignes, which ar attributed to dreames, as touching the fyrſt kynde alredy declared, are not neceſſary,Of dreames which ar ſigns there is no neceſſity of the effectes to be gathered. for aſmuch as they may be letted. And yet this hindreth not but that they may be ſigns. For this is ſo alſo in the clouds, which vndoubtedly ar ſignes of rain, when as for al yt ſometymes they are diſcipated by the wind before it rayn. And vrine hath tokens either of ſicknes or helth, when yet the effect may be letted by vehementer cauſes, & the ſame alſo happeneth of the pulſes. Yea and thoſe counſels, which we hauehave appoynted, and which with great deliberation decree to do, very oftentimes are not accompliſhed, bycauſe ſome other thinges happen betwene, wherby we can go no farther: which ſelf ſame thinge if it happen in dreames, it is no maruayle, foraſmuche as they are ſignes of thinges not perfecte, but rather of the beginninges of thinges, and thoſe weake and feable mouinges of humors maye yet be eaſely letted of many other cauſes.
Democritus thus expoundeth thoſe dreames,Democritus. which reſemble thinges cōming by chaunce, and farre diſtante: There are alwayes (ſaythe he) defluctions from things themſelues, which ar caried to the bodies of thoſe that ſlepe, and do affect them with the quality and ſymilitude which they bring with them. And ye ſame he affirmeth to be for two cauſes more felt ſleping then waking. Firſt, bicauſe ye ayre by night is eaſlyer moued, as we ſee done, when the water is ſmitten with a little ſtone, very many circles ar with that ſtroke multiplied and driuē a great way, vnleſſe ſome other contrary motion reſiſte it. But in the nighte the ayre is more quiet, then in the day time, bycauſe it is not driuen into ſundry parts by the courſe of creaturs which moue themſelfes. An other cauſe is, bicauſe they which ſlepe do eaſlier receaue light mouings. And laſtly the ſame author alſo referreth not the cauſes of dreames to god.Galene.
Galene alſo in his little booke whiche he wrote de preſagiis in ſomniorum, aboue other thinges maketh menciō of this, whē in dreames we ſe thoſe thinges, which when we were waking, we neither did nor thought, they ought not to be referred neither to artes, neyther to qualities, or cuſtome of thoſe things, which happened when we wer wakinge, but vntounto humors. This rule ſeemeth to tende to thys end, that we might vnderſtand of what thinges dreames are to be counted ſignes. And he graunteth that theſe things are better knowen in the night, then in the day, bycauſe then the ſoul withdraweth it ſelf into the inward parts wher it eaſilier feleth thoſe things which ar ther.An hiſtory of a certayn dream. And he maketh mencion of one who thought in his dreame he had a thigh of ſtone, which many thought to pertayn to his ſeruants, but wtin a few dayes after that, his legge fel into a palſey. An other thought that he was vp to the throte in a ceſterne full of bloude, out of which he could by no meanes eſcape. And that declared that much bloud abounded in hym, and that he had very great neede to be let bloud. He maketh mention alſo of an other, which in his dreame thought that on his critical or iudiciall day he was waſhed in a bath wyth great aboundance of water, who afterward fell into a great ſweat. Farther ſayth he they which ſlepe do thinke ſometimes that they are greuouſely laden, ſo that they ar not able to beare the wayght: & ſometimes ſo light and nimble, that they run, & in a manner fly. Al theſe things ſaith he, are …okens of exceſſe or defecton of humors.
Hippocrates alſo of theſe thīgs in a maner writeth the ſame namely that ye mind in the day time, deſtributeth his powers into the ſenſes & other faculties:Hippocrates. And in the night it draweth thē to ye inward parts, & therfore it doth the better know them. Howbeit he maketh mencion that there are certayn dreames which come by god, wherby calamities are foreſhewed to come vntounto cities, people, and other certayne greate men, for the expounding of which dreames, ſome do profeſſe certayne artes. VntoUnto which neuertheleſſe he ſemeth to geue but very ſmall credite. When by dreames it is noted that ye humors do offend, he ſayth that they which are in daunger, muſt be holpen by diete, exorciſt, and medicine. And whither the dreames be good or euil, he will hauehave prayers added. When helth is by dreames ſignified, we muſt pray ſayth he vntounto the Sunne, vntounto Iupiter celeſtiall, Iupiter poſſeſſor, to Minerua, rich Mercury, and to Apollo. But if the dreames be vnlucky, we muſt pray vntounto the goddes ſayth he which turne awaye ill, namely vntounto the goddes of the earthe, and to the Heroicall men, &c. Wherfore eyther Hippocrates was ſuperſticious, or els he would ſeme ſo. But to me, as touching ſincere godlines, that I miſlike not: Yea it is very much commended, that if at any time wee be vexed with troubleſome and terrible dreames, we muſte praye vntounto god, that it would pleaſe him to turne away thoſe euils, if there be anye whiche hange ouer our heddes.
What is the outward cauſe of dreames.There is an other kinde of dreames, whiche procedeth of an outward cauſe, namely from the power of heauen, or (as it is commonlye called) the influence, which altereth the ayre. For this ayre touching our bodies, affecteth them with a new quality: Wherby ſundrye images and dreames are ſtirred vp vntounto thoſe which are on ſleepe. Wherfore there are manye effectes wroughte of heauen, of whych it bringeth forth ſome in the phantaſy, and power or faculty of imagination: and other ſome in deede. And that may eaſely be ſhewed by an example. In dede in the ayre or cloudes there are raine: and in the imaginacion of the Crow there is ſuch an alteration before the rayne, that he beginneth to croke. Wherfore the effects in the phantaſy of thoſe which ar on ſlepe, and alſo in dede, come vndoubtedly of the ſelf ſame cauſe: Yet hauehave they great diuerſity by reaſō of the ſubiectes in which they are made. And it is not to be doubted, but that there is a certayne ſlender and hidden ſimilitude betweene theſe effectes. But it is verye hard to vnderſtand the reaſon of this proporcion or analogy. And if we ſay, that the ſtarres are the cauſe of ſuch effectes or affections, who can refer theſe ſignes vntounto his own propre cauſe,Why diuinatiō by dreames is hard and vncertayne. that is, to ſome certayne ſtarres more then to other, Aſſuredly I ſuppoſe that there are very few (I will not ſay none) whiche can do it. Farther if they ſhuld alſo be referred vntounto propre ſtarres, what can we iudge to come to paſſe by them, eſpecially as touching things comming by happe, whē as iudiciall Aſtrology is euermore counted moſte vncertayne? In fyne, images & & ſimilituds which ar ſayd to portend things to come, ar ſo doubtful, vncertain & ambiguous, that we can affyrm nothing for certayn of thē. Wherfore this is to be added, that foraſmuch as dreams cannot be broght to paſſe of one only cauſe, but of many (as we hauehave declared) we ſhall eaſely fal into an error, if we of thoſe many cauſes chuſe onelyonly one certayne cauſe. Therefore let vsus hold this, that is, not eaſely to foretel any thing by dreames, for that they may eaſlier de iudged by the euentes, then the euentes can by them be foretold. Wherefore there remayneth of dreames but onelyonly a certayne ſuſpicion, whiche alſo of neceſſity is verye ſclender.
A gate of horn & a gate of puerye.The two moſt noble Poetes, Homere (I ſay) and Virgill, made twoo gates of dreames, the one of horne, the other of yuery. That of horne (as they ſay) pertayneth vntounto the true dreames, and that of yuery, to falſe: and they ſay yt the greteſt part paſſeth through the gate of yuery, and not through that of horn. Wherfore in iudging naturall dreames, let vsus not paſſe the meaſure of ſuſpition, nor ſtick to much in dreames: foraſmuch as it is not the duty of a chriſtiā man to cleaue more then is conueniente vntounto perillous and vncertayne coniectures, bicauſe whileſt they ſo buſily apply them ſelfes to thoſe things,Of dreames ſent ether of god or of the deuill. To fore ſhewe any thynge by viſions or dreames twoo thinges are required. they neglect other things whiche are of greater wayght. And the deuil very often times mingleth himſelf with thoſe thinges to this entent, eyther to cal vsus back from good actions, or els to driue vsus to actions that are euell.
Nowe let vsus ſee, what we oughte to affirme of dreames ſente of God, or moued by the deuel. When any thing by ye work of god or of angels is in dreams foreſene, twoo thyngs are required. The fyrſte is that certayne notes or images of things which are ſhewed, do inform or imprint the phantaſy or imagination. Secondly muſt be adioyned iudgement, to vnderſtand what thoſe things at the laſt do portend. As touching the firſt, we muſt know, that theſe notes and images are ſomtimes offred vntounto the ſenſes, bicauſe of thoſe things which God maketh outwardly to appeare, as whē Balthazar the ſucceſſor of Nebuchad-Naezar ſaw in the wall the fyngers of a hande which wrote, as it appeareth in Daniel. And ſomtimes without any outward ſight are images and formes deſcribed in the imagination or phantaſy: which happeneth two maner of waies. For either the formes or images which are kept in the minde, are called backe to ſuch vſe as God hath entended, as when to Ieremy was ſhewed a ſeething pot tourned to the North: Or els newe formes are ſhewed, whyche by the ſenſes were neuer ſeene, as if formes of coulours and images ſhoulde bee ſhewed vntounto one blynde from hys byrth.
And in this kinde or propheſieng, images or formes are in ſteede of letters.Formes or images ar lyke letters. For as they are ordered and diſpoſed, ſo ſundry oracles are ſhewed. Euen as in the diuers chaunging of letters, orations and ſentences are made diuers. Teachers which inſtruct their ſcholers, may by their ſtudy and induſtry of teaching faſhion manifold images in the mindes of the hearers: although they be not able to geue the iudgement and right vnderſtanding. But God miniſtreth both,God ſomtimes geueth not vntounto one & to the ſelfe ſame man formes, and the vnderſtandyng of them. They whych hauehave onelyonly images, are not ſimply prophecies. not in dede alwaies together: for to ſome ſometimes he ſheweth onelyonly the formes, as to Pharao, and to his Butler and Baker, & alſo to the king of Babilon, al which men needed an Interpretor (namely Ioſeph & Daniel) to expound their dreames. And vndoubtedly thoſe, vntounto whom are ſhewed onelyonly the images of thinges to come, are not truely and plainly counted Prophets, foraſmuch as they hauehave but onelyonly a certaine degree, beginning, and in a maner a ſtep of prophecye: euen as Caiphas alſo the high Prieſt is not to be counted a Prophet, when as hee ſpake thoſe thinges which he knew not.
But why God would ſometimes by dreames manifeſt vntounto Kinges & Princes thinges to come, as now he doth, there are two cauſes: The one is, bycauſe he had a regarde vntounto the people and Nations whom they gouerned. For if the penury which was at hand, had not ben ſhewed vntounto Pharao, Egipt had vtterly bene deſtroyed by famine. Secondly, it was the counſel of the Lorde, by theſe expoſitions of dreames, to manifeſt vntounto the world his Prophetes and holy men, which before were hidden, which thing the holy ſcriptures teſtifye happened in Ioſeph and Daniel. The Ethnike Hiſtoriographers alſo do write verye manye thinges of dreames, which Princes ſometimes ſaw. Yea,Tertulian. and Tertulian in hys booke de Anima, maketh mencion of certayn of thoſe dreames, as the dreame of Aſtyages of his daughter Mandane, alſo of Philip of Macedonia, and of Iulius Octauius, whom M. Cicero being yet a boy, thought he ſaw him in his dreame, and being awake as ſoone as he met him, he ſtraightway knewe him. And the ſame man telleth of certayne other alſo of this kinde.
But omitting theſe, let vsus by teſtimonies of the holy ſcriptures (which ſhall eaſily be done) confirm, that certain dreames ar ſent by God. Mathew teſtifieth that Ioſeph the houſbande of Mary, was in dreames thriſe admoniſhed by the Angel. The wyfe alſo of Pilate had knowledge by a dreame, and ſent woorde to her houſband, that he ſhould not condemne Chriſt being an innocent. Peter in the Actes of the Apoſtles the x. chap. ſaw a ſheete let downe from heauen. And in the .xvi. chap. a man of Macedonia appeared vntounto Paule, and mooued him to go into Macedonia. And the Lord commaunded the ſame Paule in a dreame, that he ſhould not depart from Corinthe, bycauſe he had a wonderfull great number of people in that City. I might rehearſe a great many other places, both out of the old Teſtament, and out of the newe, but that I wil not be tedious.Philo a Iewe. Philo a Iew (as Ierome in his booke de viris illuſtribus ſaith) wrote fyue bookes of Dreames, which are ſent by God. Ciprian alſo telleth,Ciprian. that in his tyme wer certain things ſene by dreames, which ſerued for the edification of the Churche: & he doth geue not a litle,Auguſtine. Thre kindes of dreames. but very much authority vntounto them. And Auguſtine in his .xii. booke de Geniſi ad litteram, the .3. chap. ſayth: That there are three kindes of dreames. The firſt (ſaith he) pertaine vntounto the outward ſenſes, which he calleth corporal. Againe, other ſome he calleth Spirituall, which conſyſt of images, & hauehave place about the phantaſy, or power of imagination. The laſt he nameth Intellectual, bicauſe they are comprehended onelye by reaſon and iudgement of the mynde. And thoſe which conſiſt by imagination, namely thoſe that are put in the ſecōd place (as we hauehave a litle before taught) ſaith he, make not Prophets, & affirmeth that Ioſeph was much more truly a Prophet, then Pharao. And bicauſe we wyl not go from our hiſtory, we may affirme the ſame thing of the ſoldiour, which in the hearing of Gideon expoūded the dreame of his fellow ſoldiour, namely, that he rather was a Prophet, then he which had the viſion. But in this order or degree of Prophetes, Daniel excelleth the reſt. For he dyd not onelye interpreate the dreames of the king: but when he had forgotten thoſe thinges which he ſaw in his ſleepe, he could reuoke them into his memory againe. Farther, he did not onelyonly interpreate the dreames of other men, but alſo he was by God inſtructed of his owne viſions.
By the Deuil alſo are dreames ſometimes moued, for Auguſtine in the place alredy alledged de Geniſi ad literam writeth, that one poſſeſſed wyth a Deuil, by dreames declared in what houre a prieſt would come vntounto him, & through what places he would paſſe.Oracles anſwered ſometymes by dreames and viſions. And we are not ignorant that the Ethnikes had oracles, where men were al night to obtaine viſions and dreames. Suche a one was the oracle of Amphiarus, Amphilochus, Trophonius, and of Eſculapius. In thoſe places, the Deuil ſhewed vntounto thoſe whiche ſlept, remedies and medicines to heale ſuche as were ſycke: and therwithal alſo he gaue anſwer of other matters. And to obtaine ſuch viſions and dreames, there were commaunded vntounto thoſe which came to enquire of any thing, I cannot tel what choiſe of meates, and ſeparate lodginges,Pithagorians. and certain pure and chaſte daies. It is ſaid alſo that the Scholers of Pithagoras eſchewed beanes, bicauſe they make troubleſome dreames. But our God, to declare that he is not bounde to thoſe thynges, ſhewed vntounto Daniel the kinges dreame, when he and his fellowes by prayers had vehemently deſired it of him. And it is not to be doubted but that the deuil can mingle him ſelfe with dreames,Auguſtine. when as through his diligence there hauehave bene and alſo are now many falſe Prophetes, wherefore Auguſtine in his booke before alledged the .xix. chap. If an euyl ſpirite (ſaith he) poſſeſſe men, he maketh them either diueliſh, or mad, or els falſe prophetes. And contrarywiſe a good ſpirit maketh faithful prophetes, ſpeaking miſteries to the edification of other.
He alſo demaundeth in the ſame booke, the .xi. chap. by what meanes the reuelations of euyl and good ſpirites may be diſcerned one from an other.Auguſtine. Howe dreames ar to be knowē whiche are of a good ſp…, and which are of an euyll. And he anſwereth: That that can not be done, except a man hauehave the gifte of diſcerning of ſpirites. But he addeth that an euyl ſpirite doth alwaies at the laſt leade mē to wicked opinions and peruers maners: althoughe at the beginning the difference can not be knowen with out the gift of the holye ghoſt. In his Epiſtle to Euodius, which is the .100. epiſtle, inquiring of the ſame matter, he ſayth: I would to God I could diſcerne betwene dreames, which ar geuen to errour, and thoſe which are to ſaluation, neuertheleſſe we ought to bee of good courage, bycauſe God ſuffreth his children ſomtimes to be tempted, but not to peryſh.
Ariſtotle.But what ſhal we anſwer vntounto Ariſtotle, who denieth that dreames ar ſent of God, and that for this cauſe in ſpecial, bicauſe God would geue this faculty of diuination to wyſe and good men, and not to the fooliſh and wicked? We anſwer, that for the moſt part it is true, that true Prophetes, which are by God illuſtrate with dreames and viſions,Why God ſomtimes vſeth euyl Prophetes and vnwyſe. are both good and godlye. Howbeit, leaſte it ſhould be thought that the power of God is bound vntounto the wyſedome or maners of men, God wyl ſometimes vſe the woorke of euyl men in thoſe things: to declare and ſhew forth the great and wonderful power of his prouidēce,Tertulian. as one which can vſe all kinde of inſtrumentes. Farther, as Tertulian writeth in hys booke de Anima, ſeing that he diſtributeth his Sunne and rayne both to the iuſt and to the vniuſt, it ought not to be marueilous, if he beſtowe alſo theſe gyftes, which ſerue eſpecially to the inſtruction of men, both to the good and to the euil. And that we ſhould not be ignorant of his doing, the holy hiſtory declareth that the Ethnikes were by God verye oftentimes admoniſhed and corrected in theyr ſleepe. So Pharao king of Egipt was commaunded to reſtore vntounto Abraham his wife, and Abimelech king of Gerar was in like maner admoniſhed. And Tertulian ſaith moreouer, that euen as God, when hee inſtructed the wycked in theyr ſleepe, doth it that they might become good: ſo contrariwiſe the Deuil inuadeth the godly when they are a ſleepe, by dreames to ſeduce them oute of the ryghte way. Ariſtotle thought ye God in diſtributing his giftes, ought to hauehave a regard to wiſe men, and eſpecially to Philoſophers:God reuealeth miſteries rather vntounto the litle ones, then to the wyſe. when as Chriſt hath taughte altogether otherwiſe. I thanke thee (ſaith he) O heauenlye father, that thou hydyng theſe thinges from the learned and wiſe, haſt reuealed them to lyttle ones. &c. Paul alſo ſayth, that the vocation of God chiefly pertayneth to the vnnoble, vnlearned, and weake.
An other argument was, that beaſtes alſo when they ſleepe do dreame, when yet no man wil ſay that God miniſtreth and diſpoſeth their dreames. That Philoſopher is deceaued, bicauſe he ſuppoſeth that if God do ſend ſome dreames vntounto men, he ought therefore to be made author of al dreames, which vndoubtedly to farre frō our meaning. For we referre not vntounto God himſelfe, al thoſe things which ar natural, as certain peculiar effectes, by which immediatly (as to ſpeake with Scholemen) men ſhould be inſtructed of thinges to come. We hauehave ſufficientlye before declared of what cauſes dreames come in creatures.God, though he ſomtime ſēdeth dreames, yet ſē deth he not all. And to entreate Logſ…like: There is no firme connexion from a priuate or peculiar propoſition to an vniuerſal. Wherefore, though God do miniſter ſome dreames, wee may not thereby gather, that all dreames, whether they be in beaſtes or men, ar ſent by hym. Beaſtes otherwyſe hauehave the power to heare, neither want they eares: and yet, bicauſe God ſendeth not ſomtimes Prophets vntounto them to ſpeake and ſhewe them thynges to come, we cannot conclude that God doth not ſometimes ſende holy men vntounto men, by whom they maye bee both admoniſhed, and inſtructed.
He ſaith moreouer, that if God were the author of dreames, he woulde cauſe them to be done as wel in the day time, as in the night. But I affirme,God vſeth both times, as well the daye as the nyght. that it is free for God to vſe eyther time as he wil, foraſmuch as he is Lord as well of the day as of the night, and as wel of ſleeping as of waking. And that he ſomtimes did in very deede ſhew viſions vntounto prophets in their ſleepe, & ſometimes when they wer waking, as it ſemed beſt vntounto him, the holy ſcriptures do reſtlfy.
Farther, what abſurdity is it, if he oftentimes vſe the cōmodity of the nyght and ſleepe, when as the Philoſophers and Phiſitions them ſelues doo confeſſe, that men are at ſuch time more apt to receaue mocions very light? Shall this cō modity ſerue the Phiſitions turne to know the humors of the bodye, & can it not ſerue God, for the ſaluation of ſoules? In the booke of Iob the .33. chap. there is a godly and apt place written after this maner: when ſlepe falleth vponupon men, and they ſleepe vponupon their beds, then God openeth the eare, and ſealeth corrections.
Laſtly was obiected, that God if he would admoniſh men, he would do it openly and manifeſtly, & not obſcurely, or by rydles. I anſwer, that the true prophets and ſuch as were inſpired by God, did very wel vnderſtand the thinges whyche God told them in ſuch dreames: wherefore they needed no expoſiters. And if hee ſomtimes ſent dreames vntounto Ethnike Princes (as he did vntounto Pharao and Nebuchad-Nezar) he therfore did it, to make his Prophetes that wer hidden (namely Ioſeph and Daniel) to be notable. Otherwyſe he gaue vntounto his Prophetes iudgemēt, & a cleare vnderſtāding of ſuch viſions which he miniſtred vntounto thē.
Why Ariſtotle erred.But Ariſtotle is herein deceaued, bicauſe he had a reſpect onelyonly to deceauers, which propheſſed ſuch kindes of prophecies, and bewitched men, as though they could expound al ſortes of dreames, and ſhew whet they portended. But we vnderſtand not thoſe things which we hauehave now alledged, of al kinde of dreames, neither of al maner of prophetes. For they pertain onelyonly to thoſe, which God indede ſendeth: wherefore the coniectures of deceauers and Southſaiers hauehave nothing here to doo. But the authoritye of ſo great a Philoſopher doth not muche moue vsus:Epicurus. bicauſe although that Epicurus fauoureth that ſentence which he doth, who to diſburden his Gods from the labour of regarding of dreames, teacheth that they as al other thinges,Plato. The Stoikes. do come raſhly and by chaunce. Yet contrarywiſe Plato geueth muche to dreames ſent of God: and the Stoikes pronounced that dreames in the night, are as it were a familiar and domeſtical oracle, by whyche God doth prouide for humans kinde.Auguſtine. Whyther the Soule of it ſelf hauehave power to foreknow thinges to come. This wil I not ouerpaſſe, that Auguſtine in the place before alledged vponupon Geneſis ad literam, the .xii. booke, and .xv. chap. doth demaund whither the Soule of it ſelfe hauehave power to foreknow thinges to come, and that by his own nature. And he denieth that it hath: bicauſe (ſaith he) if it had, it woold vſe it, when as al men do ſo earneſtly deſyre to knowe thinges to come. Wherfore viſions and dreames of Prophets attaine to their truth, not by nature, but by God.
But now muſt we ſee, how the conſideration of dreames ſhoulde be prohibited, ſeing they are ſuggeſted by God and his Angels: for if the matter be ſo, then are not dreames to be contemned,Al regarde of dreames is not forbidden. but with diligence to be obſerued. I aunſwer therto, that al regard of dreames is not forbidden, but that onelye which is procured by euyl and vayne artes, and which is accuſtomed to be obtained by worſhipping of Deuils. Otherwiſe ther is nothing which letteth, but yt by dreames we may iudge of humors, or, if they be of God, or by anye meanes perceaued to bee of him, to obey them. Thys is alſo forbidden, that wee extende not naturall dreames farther then their nature may ſuffer. And that doo they whych applye dreames vntounto euentes comming by chaunce, wherein they hauehave no reſpect, neyther to the cauſe, nor to the effect.
The Romane lawes puniſhed Interpretours of dreames.And ſuperſtitious diuination by dreames, is not condemned by Chriſtians onelyonly, but alſo is extremely forbidden by the Romane lawes. For in the .9. boke of the Code de maleficis, & Mathematicis: In the law Et ſi excepta: It is ordayned that ſuch diuiners ſhould be very greuouſly puniſhed, ſo that although they were in any place of dignity, yea and longed to Ceſar him ſelfe, yet myght they be puniſhed: which otherwiſe was not lawful to do, to men of nobilitye. And by theſe woordes are they expreſſed: Aut narrandis ſomniis, occultam artem aliquam diuinandi. A lawful obſeruation of dreames, and an vnlawful.&c. And this difference which we here put for the lawful and vnlawfull obſeruation of dreames, is verye well ſette foorth in Ieremy the .23. chapter. For there god by his Prophet deteſteth vaine and fond dreames, but commendeth ſuche as are true and of god. In Deut. the .xviii. chap. obſeruers of dreames ſeme generally to be reproued. But we muſt know, that according to the truth of the Hebrue, there is no mencion made of them. In deede other ſuperſtitions and idolatries are ther condemned, but of dreames ther is nothing at al ſpoken, although in other places the wicked obſeruation of them is reproued.It is lawful to praye that wee may be admoniſhed, euen by dreames. Monica ye mother of Auguſtine. Wherfore the good & lawful obſeruation of them is not to be forbiddē: yea, it is ſometimes lawful for holy men to pray, that they may be admoniſhed euen in theyr dreames, of thoſe things eſpecially which they iudge meete, & cannot by them ſelues attaine vntounto. Monica the mother of Auguſtine, being deſirous to hauehave her ſonne maryed, for the auoyding of fornication, deſired god that he would reueale vntounto her ſomewhat of that thing, euen in her ſleepe: and ſhe affirmed that god graunted her a certaine taſte, whereby ſhe diſcerned thoſe thinges which of her ſelf ſhe ſaw in her ſleepe, from thoſe thinges which were ſhewed her by the ſuggeſtion of God. And this doth Auguſtine write in his .vi. booke of Confeſſions, the .iii. chap. And leauing him, we knowe aſſuredlye that Daniel prayed to come to the knowledge of the dreame of Nebuchad-Nezar. And this is to bee holden for certaine, that it is the dutye of godlye men, to praye vntounto God, that euen then alſo when we ſleepe, we may be kept chaſte and cleane, as touching the body and ſpirite. For which thing Auguſtine prayed in his booke of Confeſſions,Auguſtine. the .x. boke and .30. chap. For viſions which come by night, wherewith either the mynde is troubled, or the body defiled, are puniſhmentes of ſynne, eſpeciallye of originall ſynne. For it ſhould not hauehave bene ſo in Paradiſe, if Adam had abidden in that truth, wherin he was created, as Auguſtine writeth in his .v. booke againſt Iulianus, the .viii. chap. Now wil we returne againe vntounto the hiſtory.
16 And he deuided the .300. men into three bandes, and gaue euerye man a trumpet in hys hand, wyth empty pytchers, and lampes wythin the pytchers.
17 And he ſayd vntounto them: Looke on me, and doo lykewyſe. For be hold I wil come to the ſyde of the hoſt, & then euen as I do, ſo do ye.
18 For I wil blow wyth a trumpet, and al they that are wyth me: Then blow ye alſo wyth trumpets on eueryevery ſyde of the hoſte, and ye ſhal ſay: For the Lord, and for Gideon.
19 So Gideon, and the hundreth men that were with hym, came vntounto the outſyde of the hoſte, in the beginning of the mydle watche, and they rayſed vp the watchmen, and they blew with their trumpets, and brake the pitchers, which they had in their handes.
Gideons induſtry or pollecy is here ſet foorth,Many policies of Gideon. and the fauour wherwith God proſpered his ſucceſſes and enterpriſes. He deuideth his three hundreth men into three bandes, that he might on ſundry partes inuade the Madianites, and by a ſodaine feare trouble their hoſte on euerye ſyde. He vſed alſo another pollecye concerning the time, for he ſet vponupon them in the night. For when they were in a maner in a dead ſleepe, they wer the eaſilyer by a great hurly burly aſtoniſhed with feare. Farther, hee chuſed the moſte commodious part in all the night, for ſuche a purpoſe: for he aſſayled the Madianites about the beginning of the ſecond watche or garde. Wherefore it is called Roſch Haticonath, that is, the heade or begynning of the middle watche or garde. This woord Toch ſignifieth wythin:Auguſtine. Ther are foure watches of the night, whereof euerye one containeth three houres. and therof is deriued Ticonah, which is a myddle. Auguſtine in his Sermon De verbis domini, the .14. Oration, ſayth, that the Elders deuided the night into .4. partes, of which eueryevery one contained .3. houres, which he confirmeth alſo by the teſtimonies of the holy ſcriptures. For it is ſaid that the Lord came vntounto the Apoſtles in the .4. watch of the night, when they labored ſo vehemētly in the ſea, that their ſhypp was very neare ſoonke. The ſame father writeth the lyke thyng vponupon the .79. Pſalme. The Gloſe alſo in the Decrees .1. queſtion, the .1. Superueniente Paſcha, maketh mencion of the names of thoſe partes of the night, Conticinium, Intempeſtum, Gallicinium, & Antelucanum, that is, the bed time, ye dead part of the night, the Cocke crowing, and the dawning of the day.
And Iſidorus in hys .v. booke of Etimologies, maketh .vii. partes of the nyght,Iſidorus. for he addeth theſe three, Veſperum, Crepuſculum, and Matutinum, that is, the euentide, the twylight, & the morning. The ſecond watch may be vnderſtād the midle watch, as touching our hiſtory. For ther are .2. watches betwene the firſt and the laſt: wherfore howſoeuer it be, the ſecond muſt needes occupy the midle place.The inuentone of nyght watches. Plinius. But the inuenter of theſe gardes or watches in hoſtes (as Plini wryteth in his .7. booke & .56. chap.) was Palamedes, which by this place we ſee cannot be ſo, foraſmuch as the actes of the Iudges are of farre more antiquitye, then was Palamedes, vnles peraduenture he ſpake onelyonly of the watches of the Grecians. The vſe of watches flooriſhed in the olde tyme, not onelye in hoſtes, but they were had in vſe alſo, for the ſafe cuſtody of manye other thinges. For at Rome there were watchmen,Watchmen for to geue warning of fyres. which in the night time went vp and downe the Citye, to geue warning of fires, and therfore both in the Digeſt, and in the Code, the title is: De officio praefecti vigilium. This induſtrye alſo was tranſlated vntounto Shepeheardes,Watches of Shepeheardes which we may ſee euen by the Goſpel: For in Luke the .ii. chap. the Angels, when Chriſt was borne came vntounto the Shepeheardes, whych kept watche ouer their flocke. We reade alſo, that both Ethnikes and Chriſtians vſed watches in holy ſeruices.Watches vſed in holy ſeruices At Rome there were holy ſeruices vntounto the Goddeſſe Bona, which were done in the night ſeaſon. And in the old Teſtament we reade, that godly women abode all night at the tabernacle, for doing iniury vntounto whom, the children of Ely were accuſed.
Philo a Iewe (as Euſebius Ceſarienſis in his firſt booke rehearſeth) affirmeth, that the Chriſtians which were in the Apoſtles time,Philo. amongſt other theyr laudable inſtitutions, did moſt chaſtely watche, in geuing thankes vntounto God, applieng them ſelues vntounto prayers,Tertulian. doctrines, and prayſinges of God. Tertulian in his Apologie writeth, that the Chriſtians ſupped oftentimes and moderatly together, bicauſe they knew they ſhould woorſhip God in the night tyme. In the Actes Paul continued his ſermon and diſputation til after midnight, ſo that Eutichus a yong man being oppreſſed with ſleepe, fel downe from a high loft. Yea, and Chriſt alſo, abode al night vponupon the mountaine praying: and he reprehended the Apoſtles, which could not watch euen one houre with him, and exhorted them to watche and praye, that they might not be oppreſſed wyth temptation. Ierome vponupon the .25.Ierome. chap. of Mathew writeth, that the Iewes had a tradition, that the Meſsias would come at midnight, in which houre in dede the firſt born of Egipt were ſlayne. Wherfore he writeth, that he ſuppoſeth that that tradition came from the Apoſtles, that the Prieſts in the holye night of Eaſter ſhoulde not ſend away the people, ſo that if peraduenture the Lord appeare, he may finde them watching. But this is not at this daye obſerued: for the watches are not kept on the night of Eaſter, but on the night of the Natiuity.
Conſilium Carthaginenſe.In the Counſell of Carthage the .4. chap. 49. it is ordayned that a Prieſt, which without any neceſſity of his bodye, ceaſed from keeping night watches, ſhould both be depriued of his degree, and alſo put out of his benefice. But in the Counſel of Eliberinum, Conſilium Eliberinum.chap .35. watchings in Church yardes are prohibited, where they were wont to watch, hauing waxe candles lighted: which I ſuppoſe was inuented, not that by that obſeruation they might deliuer the ſoules of the dead from purgatorye,Watches at the Sepulchres of the deade. Ierome. but rather in honour of them. For as euerye man helde deare his friendes which were deade, that the memory of them ſhoulde not bee forgotten, they watched at the place where they were buryed, one daye in the yeare, which we manifeſtly perceaue in the life of Hilarion, written by Ierome, where he telleth that a certaine Deacon ſayd, that he ſhould watch at the tombe of bleſſed Antony, within a day or two, bicauſe now a yeare, or certayne yeares were paſſed ſince he died. The Elders watched alſo at the Sepulchres of Martirs, therby to ſhew vntounto them honor, applieng themſelues to doctrine, exhortations, geuing of thankes, & praiers, eſpecially in theſe perilous times, whē they might not eaſily in the day time aſſemble together. Farther, peraduenture piety was by ye meanes the better obſerued. For in the day time men wer occupied wt ſundry labours & workes. Wherfore, yt the worſhipping of God might not lye vtterly neglected, they appointed certaine houres in the night for it.
Ierome againſt Vigilantius, maruelouſly cōmendeth the inſtitutiō of ye church for watching, & he thinketh yt we ſhuld not ceaſe frō this obſeruation, although by occaſion of theſe watches, ſome filthy things wer cōmitted. For (ſaith he) the errors of yong men, and light women, which can ſynne alſo in an other place, and play filthy partes at home, ought not to reuoke vsus from ſo holye a cuſtome. But we ſee that at this day contrary to the ſentence of Ierome, watches ar aboliſhed, not onelyonly of Martirs, but alſo thoſe which were done in the honour of the Lord, as it manifeſtly appeareth in the Counſell of Antiſiodorenſis, chap. the .v.Conſilium Antiſiodorenſe. although in ſome places there remaine ſome remnants of watches, as at Mantua vponupon the feaſt of Bartlemew, and at Verſellis on the night of Saint Euſebius. But al men know, how vnreaſonably and immoderatly mē behaue themſelues in thoſe watches.Watches turned vntounto faſtinges. Wherfore they hauehave conuerted the obſeruation of watchings into faſtinges. But what maner of faſtinges I pray you? Suche which they vſe now adayes in abſtayning from eating of fleſhe. But whatſoeuer it be, the ſentence of the Apoſtle is firme and conſtant, that the exerciſes of the body hauehave no great vtility, but piety is of force to al thinges. We muſt in dede faſt and watch, as much as reaſon requireth, and ſtrength of the body wil beare. And I doo not thinke that in this thing we ought with to much zeale to imitate Baſilius, Nazianzenus and ſuch like, which with outward obſeruations ſo brake their bodies, that at the length they became vnprofitable, both to them ſelues, and alſo to other. The golden mediocritye is to be kept, wherein wee muſt keepe the laudable meaſure of frugalitye and temperaunce. And thus muche by the waye of watches.
20 And the three bandes blew with trumpets, when they had broken their pitchers, and they tooke their lampes in their leaft hande: and the trumpets in their right hand, to blow withal, and they cryed: the ſwoord of the Lord, and of Gideon.
21 And they ſtoode eueryevery man in his place, rounde about the hoſt, and al the hoſt brake theyr aray, and cryed, and fled.
The blowing of the trumpets, with the wonderful great cry of men, on eueryevery ſyde, and the ſodaine light, which the burning firebrandes gaue, when the pytchers were broken, did not onelyonly aſtoniſh the Madianites, but they beyng yet oppreſſed with ſleepe, were ſo troubled, that they could not tel what to do. Wherfore they ſuppoſed that there were many and ſundry hoſtes there, and had nowe inuaded their hoſt, and God filled them with ſuch a certaine diſines & madnes, that they counted their fellowſoldiours in ſtede of enemies, and miſerably ſlew one another.The holy ghoſt ſuggeſted thys warlike polecy This warlike pollecy was not found out and inuented by Gideon himſelf onelyonly, but, as it is to be beleued, he did it by the ſuggeſtion of ye holy goſt. And how God fauoured his enterpriſes, the holy hiſtory declareth, whereby we might learne, that God muſt proſper our enterpriſes, otherwiſe they are eaſely made vayne and of no force. For trumpets, fyrebrandes, and empty pitchers, of their own diſpoſition and nature, hauehave ſmal force to obtaine a victory, eſpecially if eueryevery one of thē be taken a part, & although being ioyned together, they ſeme that they can do ſomwhat, yet if God had not added his power, they wold hauehave bene but laughed at. And they cried: The ſwoord of God, and of Gideon. God is mencioned as the true & principall efficient cauſe, & Gideon is added vntounto him,The victorye muſt not be parted betweene God & Gideon as a fellow worker and inſtrument appointed to this worke. And it is not therfore ſo written, bicauſe the victory ſhould after a ſort be parted, and the one halfe geuen vntounto God, & the other part to Gideon, whych thing alſo we muſt obſerue as touching eternal ſaluatiō. For we muſt count the obtaining of it, to be wholy receaued of God, and not by free wyl, as the Pelagians do. Not vndoubtedlye to the ende we ſhould lyue ydlely, or ceaſe frō good workes, when as Paul to the Philip expreſſedly commaundeth, that we ſhould worke our own ſaluaciō: but that we might vnderſtand that all that we do, is of him, euē as in the ſame place it is added: For it is he which worketh in vsus, both to wil & to perform, according to his good pleaſure. Of this victory the .83. Pſalme maketh mencion: Doo vntounto them as thou diddeſt vntounto Madian, as vntounto Horeb, & Zeb, & Zebah, & Zalmona. Which ſheweth vntounto vsus that the order of this hiſtory is diligentlye to be kept in remembraunce of vsus, that wee maye hope for the like, by praiers deſire them of God, and hauehave a confidence to obtaine them. And not onelyonly Dauid maketh mencion of this narration, but alſo Eſay in his .x. chap. where he entreateth of Senacherib. God (ſaith he) wil raiſe vp a whip, like the deſtruction of Madian. And in very dede it ſo happened, as the Prophet propheſied: for the whole hoſte of that king was by God deſtroyed, as was this hoſt of the Madianites.
The names of the Captaynes of the Madianites do expres the nature of tirannes.And as touching the names of theſe Captaines, they doo verye well ſignifye their tiranny. Aareb is a waſter, Zaab is a woulfe, Sabchah is killing, and Salmona is prohibiting ſhadowe and refreſhing. So do tirannes behaue themſelues, they waſt and rauen all thinges, they kil lyke woolues, and take awaye all refreſhing and commodity from their ſubiectes: when as yet if they were Princes in deede, they ſhould do farre otherwiſe. But God ſo puniſheth them, that he wil hauehave their wicked affectiōs of their myndes, manifeſted not onelyonly in dedes, but alſo in their names. Yea, and they them ſelues, as though they wer not ſufficiently deſcribed and expreſſed in the holy ſcriptures, hauehave framed vntounto themſelues certaine armes, tending very muche to this purpoſe. None of them in a maner doo in their armes cary vertues, but Lions, Woulues, Tigers, Beares, Eagles and ſuch lyke, whereby they rather ſet foorth their cruelty, then vertue and goodneſſe.
22 And when the .300. men blew with trumpets, the Lord ſet eueryevery mans ſwoord vponupon hys neyghbour, and vponupon all the hoſte. So the hoſt fled vntounto Beth-Haſittah in Zererath, and to the border of Abel meolah vntounto Tabath.
23 Then the men of Iſrael were gathered together out of Naphthali, and out of Aſer, and out of al the tribe of Manaſſes, and purſued after Madian.
This counſell or act of God is no new or vnaccuſtomed thing. For ſo dyd he when Ionathas with his armour bearer came vntounto the hoſt of the Philiſtians, as we reade in the firſt booke of Samuel. And that is not vnlike whiche in the ſecōd booke of Paralip. the .xx, chap. is written, of the battaile, which in the time of Iehoſaphat the king, was fought with the Moabites and Ammonites. For in thoſe battailes alſo the enemies of the Iſraelites wounded one another. And Goliah was by Dauid ſlayne with his own ſwoord. And we alſo in theſe daies hauehave many times experience of the like benefites. For when our aduerſaries hauehave decreed by violence and force vtterly to oppreſſe vsus, by a wonderfull prouidence they hauehave turned their force againſt themſelues, and being letted by manye ſlaughters and warres, they hauehave ceaſed from their enterpriſes moſt cruel.
24 And Gideon ſent meſſengers vntounto al mount Ephraim, ſaying: Come downe agaynſte the Madianites, and take before them the waters, euen vntounto Beth-Bara, and Iordan. Then all the men of Ephraim gathered together, and tooke the waters vntounto Beth Bara and Iorden.
25 And they tooke twoo Princes of Madian, Horeb, and Zeb, and ſlewe Horeb vponupon the rocke of Horeb, and ſlewe Zeb at the wynepreſſe of Zeeb. And they purſued the Madianites. And they broughte the heades of Horeb and Zeeb vntounto Gideon beyonde Iorden.
Now were other of the Iſraelites gathered together, as Aſer, Naphthali, and Manaſſes, Gideon alſo ſent vntounto the Ephraites, that the victory which he had gotten might on eueryevery ſyde hauehave a lucky ende. He enuieth not to hauehave a companion of his glory, when as yet he with a few put himſelfe in great daunger. I would to God we were ſo conioyned in the Church, that when wee hauehave begone anye good and profitable inſtitution, we woulde for the performance of the ſame, deſire other to helpe vsus: but, which is to be lamented, as our ſinnes do deſerue, we oftentimes let one an other.
Come down againſt the Madianites, & take before them the waters. As touching theſe waters, the Interpreters do varye. Kimhi thinketh that it is not Iordane, his reaſon is, bicauſe it is added, euen vntounto Iordane. R. Semoloh vnderſtandeth that of thoſe waters which deuideth Paleſtine, or the lande of Chanaan, from Siria, and among thoſe waters he rekoneth Iordane. But the place of Beth-Bara is to be noted, bicauſe of the firſt chap. of Iohn, Beth-Bara.where our tranſlation hath Bethania, which in dede lyeth farre diſtant from Iordane, neither did Iohn there baptiſe thoſe that came vntounto hym. But the Greeke text hath Bethabara. Wherfore it is thought that this place, whereof we now entreate, is ther ment. He commaundeth that the waters ſhould ſtrayghtway be preuented from thoſe which fled, whileſt yet they were troubled with feare, before they ſhoulde recouer ſtrength vntounto them againe.We muſt not ſlowlye followe the victory. For he knew that it was very much hurtfull for Capitaines, ſlowlye and ſoftlye to purſue the victorye. Wherefore he addeth all ſpeede, leaſt his enemies might hauehave ſpace geuen them to vnderſtande theyr errour, and to renue their power again. And therfore he commaundeth that with ſpeede they ſhould meete them, that the victorye begone, myght at the lengthe hauehave a full ende.
And they tooke twoo Princes. The Ephraites accompliſhed that which Gideon commaunded, in preuenting thoſe that fled, and they ſlew the Captains of the Madianites: Horeb they ſlewe at the rocke, which was afterwarde called by his name, and Zeb in the wynepreſſe, which Kimhi expoundeth, as thoughe there were there a playne countrye. Whoſe forme or figure was lyke a wynepreſſe. The Ephraites brought the heades of the twoo Princes vntounto Gideon beyonde Iordane. This is ſuppoſed to be now put in by the figure Prolepſis: for it is thought that it was not done tyll ſuche time as Gideon had returned frō the victory being finiſhed. In the meane time let vsus conſider the ignominy that god put thoſe tyrannes vntounto, bringing their moſt proude heades vnderunder the power of the Iſraelites, whom they counted for people very abiect, and wonderfullye oppreſſed them with their cruelty. It is thought that the head of Pompeius which was offered vntounto Ceſar, dyd much encreaſe the calamity of that man. It is alſo declared that the heade of Cicero was brought vntounto Anthonius, as a thing moſt myſerable.
But nowe in fewe woordes we muſt touche the Allegory of this act,An Allegory taken oute of the holy ſcriptures not vndoubtedly a vayne Allegorye, but which is drawen out of the fountaines of the holy ſcriptures. Eſay in the .ix. chap. intreating of the redemption by Chriſt, writeth in this maner: The yoke of his burthen, the ſtaffe of his ſhoulder, and the rod of his oppreſſor haſt thou ouercome, as in the daye of Madian. By whyche woordes is ſhewed, that this victorye is to be referred vntounto that deliuerye from ſynne, which by Chriſt we hauehave obtayned. Neyther doo theſe trumpets portend any other thing then the preaching of the Goſpel, now ſpread abroade throughout the whole worlde. For God geueth ſaluation vntounto the worlde, by the miniſtery and doctrine of the Church, not as though this were ſufficient, but the pitchers being broken, burning fyrebrandes are ſhewed foorth, bicauſe by the death of Chriſt vponupon the croſſe, the lyght of the holye ghoſt ſhyneth in the hartes of men, and the cryes of prayers are adioyned, from whence ſaluation commeth vntounto the true Iſraelite.