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22 come before me. Againe, that I may destroy al flesh wherein is breath of life vnder heauen. These are very general speaches, that al should be destroyed, and yet eight persons of mankind that had the same natural flesh, and amongst other liuing creatures that had breath, diuers payres were saued aliue. So that this place (nor anie other in holie Scripture) wil not proue that Protestants paradox, that al mens actions are mortal sinnes, or that no man in this life is or can be iust: but manie scriptures tel vs plainly that some men were iust, as Noe, Iob, Daniel, Zacharias, Elizabeth, Simeon, and others. Of Noe see more in the next annotation.

9. Noe was a iust and perfect man.) Here Noe is not only called iust, but also perfect. The hebrew word tamim of the verbe tamam (which signifieth to finish or accomplish) sheweth that Noe was a perfect or complete man doing al that he was commanded, and performing the offices of al vertues that pertained to him, and that not in a vulgar and meane sorte, but in a high degree, & heroical maner, as sundrie ancient Fathers haue gathered vpon this place. We shal cite some few of their sayings for example. S. Hierom (Tradit. Hebraic. in Gen.) distinguishing between consummate iustice (of the next life) & iustice of this generation (or transitorie life) saith: Noe the iust man was perfect in his generations: Noe did walke with God: that is, did follow his steppes. S. August. (li. 15. ciuit. c. 26.) saith the like, that Noe was called iust in his generation, to wit, not as the citizens of Gods citie are to be perfected in that immortalitie, in which they shal be equal to Angels, but as they may be perfected in that immortalitie, in which they shal be equal to Angles, but as they may be perfect in this pilgrimage. And in his book de perfectione contra Cælestium, he describeth him to be a perfect man, that runneth without blame towards perfection, void of damnable sinnes, and is not negligent to cleanse venial sinnes by almes, prayers, and other good workes. S. Ambrose also testifieth, (li. de Noe & arca c. 4.) that albeit the world was verie wicked, yet some were iust, saying: By the grace (or fauour) which Noe found, is shewed that other mens offence doth not obscure the iust man, who is praysed, not by the nobilitie of his birth, but by the merit of his iustice & perfection. S. Chrisost. most largely (ho. 23. in Gen) setteth forth the iustice and perfection of Noe. Where after he hath shewed that Noe deserued indeed the name of a man, because he by flying vices, and following vertues, conserued the image of man, when others like beasts were led away and ruled by their wicked lusts, proceedeth thus in his commendation. Behold (saith he) ''another kind of praise: Noe is called, iust, which denomination comprehendeth al vertue. For this name, iust, we vse to pronounce of them, that exercise al maner of vertue. And that you may learne how he arriued to the very top which was then also required of our nature, the Scripture saith, he was iust, being perfect in his generation. He performed what things soeuer it behoueth one to doe that embraceth vertue, for such an one is perfect. He intermitted nothing, he halted in nothing, he did not wel in this thing and sinned in that thing, but was perfect in euerie vertue, which was requisit for him to haue. Moreouer to make also this iust man more conspicuous to vs in regard of the time, and by comparing him with others, the Scripture saith, he was perfect in his generation: in that time, in that peruerse generation, which declined vnto euil, which would not so much as pretend anie resemblance of vertue. In that generation therefore, in those times, that iust man not only pretended, but arriued to that hight 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 Morals, and 36. chapter vpon the third chapter of Iob, recounting certaine principal Patriarchs, among the rest saith: Noe for that he pleased Gods Rh