and corruption of flesh, was then verie genaral, great, of long continuance, & obstinate, yet was it not so vniuersal, but that God him selfe excepted Noe, saying to him I haue found thee iust in my sight in this generation, whereby it is clere that these general termes, al cogitation and al flesh, haue exceptions. As likewise other as general propositions in this same chapter, concerning the punishment threatned, comprehend not absolutly al, and euerie one, but almost al, very few excepted. I wil cleane take away, or destroy man whom I haue created, from the face of the earth. The end of al flesh is 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, Elisabeth, Simeon and others Of Noe see more in the next annotation.
9. Noe was a iust and perfect man.] Here Noe is not onlie 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 betwen consummate iustice (of the next life) & iustice of this generation (or transitorie) saith: Noe the iust man was perfect in his generations: Noe did walke with God: that is, did folow 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 perfect in this pilgramage. And in his booke de perfectione contra Cælestium. he describeth him to be a perfect man, that runneth without blame towards perfection, voide 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 fauoure) which Noe found, is shewed that other nens offence doth not obscure the iust man, who is praysed, not by the nobilitie of his birth, but by the merit of his iustice and 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 in deede the name of a man, because he by flying vices, and folowing vertues conserued the image of man, when others like beastes were ledde away and ruled by their wicked lustes, proceedeth thus in his commendation. Behold (saith he) an other 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 lerne, how he ariued to the very toppe which was then also required of our nature, the Scripture saith, he was iust, being perfect in his generation. He performed what thinges soeuer it behoueth one to doe that embraceth vertue, for such a 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 requisite 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
