Ptōchomuseion [sic]. = The poore mans librarie Rapsodiæ G.A. Bishop of Exceter vpon the first epistle of saint Peter, red publiquely in the cathedrall church of saint Paule, within the citye of London. 1560. Here are adioyned at the end of euery special treatie, certaine fruitful annotacions which may properly be called miscellanea, bicause they do entreate of diuerse and sundry matters, marked with the nombre and figures of Augrime. 2.

Responsio.

Ireneus either by great and vrgent busines in planting and gouer∣ning the church, or els by diuers persecutions, and manifold incommodi∣ties, could not diligently discusse the scriptures, and therfore he myght easily erre.

Phocius (as the Greke scholies do reporte) was of the same sentence, who saith that faith shal endure in heauen. For then we shal be most de∣lighted with the contemplacion of God. He affirmeth the same also of hope, because ther is (saith he) a sure possession: for that which we hoped for, will be present vnto vs, and they which hoped, shal not be defrauded of the things hoped for.

And among the scholemen Durandus was of this censure.

But their assertions are against the sayings of Paule, which attri∣bute imperfection to faith, that is, to the notice and knowledge of God, which we haue in this world, because it is had by a glasse in a darke speeche, neither it is in the whole, but in part. And per antithesin, he saith, that we shall know in our country, as we be knowne, and see face to face.

Furthermore, the definition of faith is against them. For in the Epi∣stle to the Hebrues, faith is said to be an euidence of thinges which are not sene, but then althings shall appeare and be made open. Therfore faith than and there can haue no place.

And in the epistle to the Romaines we reade, that the hope which is sene, is not hope, for els how doth a man hope for that he seeth?

But let vs see what Paule wil haue to be vnderstand by these words

Maxima ex hiis charitas, the greatest of these is charity.

Euery mans faith and hope profiteth himselfe, charitye is extended to other.

Faith and hope are in the time of imperfection, Charity shall abide in the state of perfection, that is, it shalbe perpetuall, when faith and hope shal haue their end.

If we discusse and searche out al the effectes of faith, faith shalbe the worthier and superiour to charity: for charity is the effect of faith. The effect without doubt is inferiour to the cause.

Saint Iohn saith, that faith is the victory which ouercommeth the world: which cannot be said of charity.

By faith we are borne againe, and made the sonnes of God, and do ob∣teine the eternal faith, and by faith Christ dwelleth in vs. And so faith in many things is superiour to charity. And chariti is called the greatest, not in all respectes, but in that it shalbe perpetual, and because nowe it is the greatest meane and way to preserue the church.

I maruel here that the Papists doo stand in thei owne conceites, in mistaking these words of Paule. If faith (say they) doth iustify: thē much more charity doth iustify, because charity is called greater.

See I pray you what an argument this is: Charity is greater thē faith. Ergo charity doth iustify.

The like argument is this: The king is more noble and greater than a plough man and a shoomaker. Therfore the king can plow the ground or soe a shoo better, then either of them.

Again, a man is more noble & better then an horse. Therfore he wil runne swifter then an horse, and wil cary a greater burden.

The angels are more excellent than the Sunne and Moone. Therfore they wyl geue more light to the earth.

If the power and strength of iustifieng did depend of the woorthines and merite of faith, it were another matter.

But faith iustifieth not, because it is more worthy, but bicause it doth apprend righteousnes, frely offred and geuen in the Gospel.