led in triumph by their enemies,
many valiant men haue made an end of them∣selues. And for that Feare doth not
onely extend it selfe to an absent good, as well as Hope, but likewise to a
present; and for that to loose the present good which a man possesseth, causeth
a greater sorrow, than to loose the good which we doe but hope for; it seemeth,
that Feare is more powerfull than Hope.
Yet notwithstanding all this, Antiquitie hath giuen the Palme to
Hope; and the reasons on that side are verie cleere.
The first, If Feare come to effect great things, it is by the
helpe and fauor of Hope; for there cannot be any feare, without hope of
escaping the ill or the dan∣ger that is feared. Him whom the feare of some
great hurt apprehendeth, ma∣keth choice to kill himselfe, that he may escape
that harme.
The second, Thomas and Aristotle both affirme,
That Delight is the authour of noble deeds and difficult enterprises. Whence
the Phylosopher inferreth, That that thing cannot long continue, which wee doe
not take delight in. Delight then being the child of Hope; and Sorrow, the
sonne of Feare, Feare is lesse noble than Hope.
The third, Loue and Hope carrie vs along as Prisoners, in their
triumph, yet as free, vsing vs like noble persons. And as they lead vs along,
so are we willing to goe with them: But Feare carrieth vs away Captiues, haling
vs by the haire of the head, tugging and pulling vs as a Sergeant doth a poore
Rogue, who goes with an ill will along with him, making all the resistance that
he can. And for that Heauen consists wholly of noble persons, and that the
condition of God is so noble, and the reward which he proposeth, so honourable,
we should do him great wrong, to suffer our selues to be drawne by force to so
superexcellent a good; howbeit, with those that haue hung backe, our Sauiour
Christ hath vsed the threatnings and feares of Death, of Iudgement, and of
Hell: And his Pro∣phets & Preachers are therin to follow his example. Those
that are his children he still desireth to lead them in the triumph of Hope:
And for this cause Zacha∣rie cals them the prisoners of Hope,
Turne yee to the strong Hold, ye prisoners of Hope.
Saint Ambrose saith, That hee made choice of
Elias and Moses, to shew, That in Gods House the Poore is as much respected as the Rich.
Moses in his yonger yeares was a Prince of Aegypt; afterwards, the
chiefe Commander and Leader of Gods People: Elias was alwayes poore,
and halfe hunger-starued, cloathed with Goats haire; yet both these did enioy
the glorie of Tabor. The like judgement may be made of Elizeus and
Dauid, of Lazarus, and of Abraham, and of diuers
others.
Saint Luke addeth, Visi sunt in Maiestate, They
were seene in State: For great was the Maiestie wherewith Elias
and Moses appeared. And Tertullian saith, That they appeared
glorious [In claritatis praerogati••a;] So that those new Disciples, Peter, Iames, and
Iohn, might, by seeing these his antient followers so happie, bee
thereby the better encouraged, and hope to enioy the like happinesse.
Origen and Epiphanius are of the same opinion.
Saint Hierome, against Iouinianus; and
Tertullian, in his booke De Iejunio, say, That Elias
and Moses did fast fortie dayes, as well as our Sauiour Christ in the
Wildernesse; and that therefore they seemed as glorious as himselfe. Whence
they inferre, That hee that will bee transfigured with Christ, must fast with
Christ.