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 peruerse generation, which declined vnto euil, which would not so much as pretend anie resemblance of vertue. In that generation therfore, in those times, that iust man not only pretended, but arriued to that height of vertue, that he became perfect, and in al thinges absolute. And that which I said before, to doe wel amongst the enimies of vertue, amongst them that forbid vertue, doth alwaies testifie a greater poyse of vertue, so by this occasion the iust man got greater prayses. Neither doth diuine Scripture here make an end of praising him, but further sheweth the excellencie of his vertue, and that he was approued by Gods owne censure, for besides saying: He was perfect in his generation, it addeth, that Noe pleased God. So great was the renowme of his vertue, that he deserued to be praysed of God. For Noe pleased God saith the Scripture, that you may know that he was approued of God. He pleased that eye, that can not be deceiued, by his good workes. Thus farre S. Chrisostom and much more to the same effect. S. Gregorie the great in his fifth booke of Morales, and 36. chapter vpon the third chapter of Iob, recounting certaine principal Patriarches among the rest saith: Noe for that he pleased Gods examination was saued aliue in the vncleane world. and after a large catalogue of other iust men in confirmation of this doctrine, that some were iust in the law of nature concludeth thus: Neither is it to be beleued (saith he) that only so manie were iust before the law was receiued, as Moyses contracteth in his most briefe description.

15. Three hundred cubites] Apelles an old heretike, scholar of Marcian, but after leauing him, and amongst other new coyned heresies, reiecting the Law & the Prophetes, would by this place impugne Moyses, saying it was vnpossible that in so smale rowme, as was the arke by this descriptio, the designed payres of al kindes of beastes, foule, & serpents, should be contained, with the eight persons, and al their prouision of meate for a whole yeare. Wherupon he concludeth that this narration (which he calleth a fable) hath no probabilitie, nor possibilitie to be true. To whom & al such calumniators it may be answered, that Moyses euen in an heretikes owne conceipt, if malice obscured not his sense, must needes be thought wise ynough, if he had benne disposed to fayne fables, to frame them probable, or possible, especially when he pretended not to signifie a miracle, in the smalnes of the rowme to receiue so much, as he reporteth. Origen to answer him supposeth a cubite here mentioned, to haue contained six ordinarie cubites: and so doubtles the arke might easily containe al thinges that are here spoken of, for so it were like to a great citie. But this opinion neither hath good warrant, that euer the Ægyptians (of whom he supposeth Moyses might haue learned it) or any other nation vsed such long cubites, neither can this measure of a cubite, be agreable to Moyses meaning, who no doubt speaketh of the like cubites here, as he doth in other places. And in Exodus he describeth an Altar to be made fiue cubites long, fiue broade, and three in height. Which would be by Origens measure (euerie cubite contayning six ordinarie cubites, that is nine foote at least) in length, and likewise in breadth 45. foote, and 27. foote in height. Againe (Deut. 3.) Moyses telleth of an iron bed of Og King of Basan, that was nine cubites long, & foure broad. Which make according to Origens measure of a cubite, fourscore and one foote in length, and in breadth 36. foote: which in deede haue no probabilitie. And therfore S. Augustin and other Doctors, supposing that Moses in al these bookes, written for instruction of the same people, whom he brought forth of Ægypt, speaketh of one sorte of cubites, do likewise iudge that he meaneth ordinarie & knowne cubites, which containe a foote & a halfe euerie