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Chapter 26: That the Ark Which Noah Was Ordered to Make Figures In Every Respect Christ and the Church.

Moreover, inasmuch as God commanded Noah, a just man, and, as the truthful Scripture says, a man perfect in his generation,-not indeed with the perfection of the citizens of the city of God in that immortal condition in which they equal the angels, but in so far as they can be perfect in their sojourn in this world,-inasmuch as God commanded him, I say, to make an ark, in which he might be rescued from the destruction of the flood, along with his family, i.e., his wife, sons, and daughters-in-law, and along with the animals who, in obedience to God's command, came to him into the ark: this is certainly a figure of the city of God sojourning in this world; that is to say, of the church, which is rescued by the wood on which hung the Mediator of God and men, the man Christ Jesus. 1 Timothy 2:5 For even its very dimensions, in length, breadth, and height, represent the human body in which He came, as it had been foretold. For the length of the human body, from the crown of the head to the sole of the foot, is six times its breadth from side to side, and ten times its depth or thickness, measuring from back to front: that is to say, if you measure a man as he lies on his back or on his face, he is six times as long from head to foot as he is broad from side to side, and ten times as long as he is high from the ground. And therefore the ark was made 300 cubits in length, 50 in breadth, and 30 in height. And its having a door made in the side of it certainly signified the wound which was made when the side of the Crucified was pierced with the spear; for by this those who come to Him enter; for thence flowed the sacraments by which those who believe are initiated. And the fact that it was ordered to be made of squared timbers, signifies the immoveable steadiness of the life of the saints; for however you turn a cube, it still stands. And the other peculiarities of the ark's construction are signs of features of the church.

But we have not now time to pursue this subject; and, indeed, we have already dwelt upon it in the work we wrote against Faustus the Manichean, who denies that there is anything prophesied of Christ in the Hebrew books. It may be that one man's exposition excels another's, and that ours is not the best; but all that is said must be referred to this city of God we speak of, which sojourns in this wicked world as in a deluge, at least if the expositor would not widely miss the meaning of the author. For example, the interpretation I have given in the work against Faustus, of the words, "with lower, second, and third stories shall you make it," is, that because the church is gathered out of all nations, it is said to have two stories, to represent the two kinds of men,-the circumcision, to wit, and the uncircumcision, or, as the apostle otherwise calls them, Jews and Gentiles; and to have three stories, because all the nations were replenished from the three sons of Noah. Now any one may object to this interpretation, and may give another which harmonizes with the rule of faith. For as the ark was to have rooms not only on the lower, but also on the upper stories, which were called "third stories," that there might be a habitable space on the third floor from the basement, some one may interpret these to mean the three graces commended by the apostle: faith, hope, and charity. Or even more suitably they may be supposed to represent those three harvests in the gospel, thirty-fold, sixty-fold, an hundred-fold,-chaste marriage dwelling in the ground floor, chaste widowhood in the upper, and chaste virginity in the top story. Or any better interpretation may be given, so long as the reference to this city is maintained. And the same statement I would make of all the remaining particulars in this passage which require exposition, viz., that although different explanations are given, yet they must all agree with the one harmonious catholic faith.

Chapter 27: Of the Ark and the Deluge, and that We Cannot Agree with Those Who Receive the Bare History, But Reject the Allegorical Interpretation, Nor with Those Who Maintain the Figurative and Not the Historical Meaning.

Yet no one ought to suppose either that these things were written for no purpose, or that we should study only the historical truth, apart from any allegorical meanings; or, on the contrary, that they are only allegories, and that there were no such facts at all, or that, whether it be so or no, there is here no prophecy of the church. For what right-minded man will contend that books so religiously preserved during thousands of years, and transmitted by so orderly a succession, were written without an object, or that only the bare historical facts are to be considered when we read them— For, not to mention other instances, if the number of the animals entailed the construction of an ark of great size, where was the necessity of sending into it two unclean and seven clean animals of each species, when both could have been preserved in equal numbers— Or could not God, who ordered them to be preserved in order to replenish the race, restore them in the same way He had created them—

But they who contend that these things never happened, but are only figures setting forth other things, in the first place suppose that there could not be a flood so great that the water should rise fifteen cubits above the highest mountains, because it is said that clouds cannot rise above the top of Mount Olympus, because it reaches the sky where there is none of that thicker atmosphere in which winds, clouds, and rains have their origin. They do not reflect that the densest element of all, earth, can exist there; or perhaps they deny that the top of the mountain is earth. Why, then, do these measurers and weighers of the elements contend that earth can be raised to those aerial altitudes, and that water cannot, while they admit that water is lighter, and liker to ascend than earth— What reason do they adduce why earth, the heavier and lower element, has for so many ages scaled to the tranquil ether, while water, the lighter, and more likely to ascend, is not suffered to do the same even for a brief space of time—

They say, too, that the area of that ark could not contain so many kinds of animals of both sexes, two of the unclean and seven of the clean. But they seem to me to reckon only one area of 300 cubits long and 50 broad, and not to remember that there was another similar in the story above, and yet another as large in the story above that again; and that there was consequently an area of 900 cubits by 150. And if we accept what Origen has with some appropriateness suggested, that Moses the man of God, being, as it is written, "learned in all the wisdom of the Egyptians," Acts 7:22 who delighted in geometry, may have meant geometrical cubits, of which they say that one is equal to six of our cubits, then who does not see what a capacity these dimensions give to the ark— For as to their objection that an ark of such size could not be built, it is a very silly calumny; for they are aware that huge cities have been built, and they should remember that the ark was an hundred years in building. Or, perhaps, though stone can adhere to stone when cemented with nothing but lime, so that a wall of several miles may be constructed, yet plank cannot be riveted to plank by mortices, bolts, nails, and pitch-glue, so as to construct an ark which was not made with curved ribs but straight timbers, which was not to be launched by its builders, but to be lifted by the natural pressure of the water when it reached it, and which was to be preserved from shipwreck as it floated about rather by divine oversight than by human skill.

As to another customary inquiry of the scrupulous about the very minute creatures, not only such as mice and lizards, but also locusts, beetles, flies, fleas, and so forth, whether there were not in the ark a larger number of them than was determined by God in His command, those persons who are moved by this difficulty are to be reminded that the words "every creeping thing of the earth" only indicate that it was not needful to preserve in the ark the animals that can live in the water, whether the fishes that live submerged in it, or the sea-birds that swim on its surface. Then, when it is said "male and female," no doubt reference is made to the repairing of the races, and consequently there was no need for those creatures being in the ark which are born without the union of the sexes from inanimate things, or from their corruption; or if they were in the ark, they might be there as they commonly are in houses, not in any determinate numbers; or if it was necessary that there should be a definite number of all those animals that cannot naturally live in the water, that so the most sacred mystery which was being enacted might be bodied forth and perfectly figured in actual realities, still this was not the care of Noah or his sons, but of God. For Noah did not catch the animals and put them into the ark, but gave them entrance as they came seeking it. For this is the force of the words, "They shall come unto you," Genesis 6:19-20 -not, that is to say, by man's effort, but by God's will. But certainly we are not required to believe that those which have no sex also came; for it is expressly and definitely said, "They shall be male and female." For there are some animals which are born out of corruption, but yet afterwards they themselves copulate and produce offspring, as flies; but others, which have no sex, like bees. Then, as to those animals which have sex, but without ability to propagate their kind, like mules and she-mules, it is probable that they were not in the ark, but that it was counted sufficient to preserve their parents, to wit, the horse and the ass; and this applies to all hybrids. Yet, if it was necessary for the completeness of the mystery, they were there; for even this species has "male and female."

Another question is commonly raised regarding the food of the carnivorous animals,-whether, without transgressing the command which fixed the number to be preserved, there were necessarily others included in the ark for their sustenance; or, as is more probable, there might be some food which was not flesh, and which yet suited all. For we know how many animals whose food is flesh eat also vegetable products and fruits, especially figs and chestnuts. What wonder is it, therefore, if that wise and just man was instructed by God what would suit each, so that without flesh he prepared and stored provision fit for every species— And what is there which hunger would not make animals eat— Or what could not be made sweet and wholesome by God, who, with a divine facility, might have enabled them to do without food at all, had it not been requisite to the completeness of so great a mystery that they should be fed— But none but a contentious man can suppose that there was no prefiguring of the church in so manifold and circumstantial a detail. For the nations have already so filled the church, and are comprehended in the framework of its unity, the clean and unclean together, until the appointed end, that this one very manifest fulfillment leaves no doubt how we should interpret even those others which are somewhat more obscure, and which cannot so readily be discerned. And since this is so, if not even the most audacious will presume to assert that these things were written without a purpose, or that though the events really happened they mean nothing, or that they did not really happen, but are only allegory, or that at all events they are far from having any figurative reference to the church; if it has been made out that, on the other hand, we must rather believe that there was a wise purpose in their being committed to memory and to writing, and that they did happen, and have a significance, and that this significance has a prophetic reference to the church, then this book, having served this purpose, may now be closed, that we may go on to trace in the history subsequent to the deluge the courses of the two cities,-the earthly, that lives according to men, and the heavenly, that lives according to God.

Book XVI

Argument-In the former part of this book, from the first to the twelfth chapter, the progress of the two cities, the earthly and the heavenly, from Noah to Abraham, is exhibited from Holy Scripture: In the latter part, the progress of the heavenly alone, from Abraham to the kings of Israel, is the subject.

Chapter 1: Whether, After the Deluge, from Noah to Abraham, Any Families Can Be Found Who Lived According to God.

It is difficult to discover from Scripture, whether, after the deluge, traces of the holy city are continuous, or are so interrupted by intervening seasons of godlessness, that not a single worshipper of the one true God was found among men; because from Noah, who, with his wife, three sons, and as many daughters-in-law, achieved deliverance in the ark from the destruction of the deluge, down to Abraham, we do not find in the canonical books that the piety of any one is celebrated by express divine testimony, unless it be in the case of Noah, who commends with a prophetic benediction his two sons Shem and Japheth, while he beheld and foresaw what was long afterwards to happen. It was also by this prophetic spirit that, when his middle son-that is, the son who was younger than the first and older than the last born-had sinned against him, he cursed him not in his own person, but in his son's (his own grandson's), in the words, "Cursed be the lad Canaan; a servant shall he be unto his brethren." Genesis 9:25 Now Canaan was born of Ham, who, so far from covering his sleeping father's nakedness, had divulged it. For the same reason also he subjoins the blessing on his two other sons, the oldest and youngest, saying, "Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall gladden Japheth, and he shall dwell in the houses of Shem." Genesis 9:26-27 And so, too, the planting of the vine by Noah, and his intoxication by its fruit, and his nakedness while he slept, and the other things done at that time, and recorded, are all of them pregnant with prophetic meanings, and veiled in mysteries.

Chapter 2: What Was Prophetically Prefigured in the Sons of Noah.

The things which then were hidden are now sufficiently revealed by the actual events which have followed. For who can carefully and intelligently consider these things without recognizing them accomplished in Christ— Shem, of whom Christ was born in the flesh, means "named." And what is of greater name than Christ, the fragrance of whose name is now everywhere perceived, so that even prophecy sings of it beforehand, comparing it in the Song of Songs, Song of Songs 1:3 to ointment poured forth— Is it not also in the houses of Christ, that is, in the churches, that the "enlargement" of the nations dwells— For Japheth means "enlargement." And Ham (i.e., hot), who was the middle son of Noah, and, as it were, separated himself from both, and remained between them, neither belonging to the first-fruits of Israel nor to the fullness of the Gentiles, what does he signify but the tribe of heretics, hot with the spirit, not of patience, but of impatience, with which the breasts of heretics are wont to blaze, and with which they disturb the peace of the saints— But even the heretics yield an advantage to those that make proficiency, according to the apostle's saying, "There must also be heresies, that they which are approved may be made manifest among you." 1 Corinthians 11:19 Whence, too, it is elsewhere said, "The son that receives instruction will be wise, and he uses the foolish as his servant." For while the hot restlessness of heretics stirs questions about many articles of the catholic faith, the necessity of defending them forces us both to investigate them more accurately, to understand them more clearly, and to proclaim them more earnestly; and the question mooted by an adversary becomes the occasion of instruction. However, not only those who are openly separated from the church, but also all who glory in the Christian name, and at the same time lead abandoned lives, may without absurdity seem to be figured by Noah's middle son: for the passion of Christ, which was signified by that man's nakedness, is at once proclaimed by their profession, and dishonored by their wicked conduct. Of such, therefore, it has been said, "By their fruits you shall know them." Matthew 7:20 And therefore was Ham cursed in his son, he being, as it were, his fruit. So, too, this son of his, Canaan, is fitly interpreted "their movement," which is nothing else than their work. But Shem and Japheth, that is to say, the circumcision and uncircumcision, or, as the apostle otherwise calls them, the Jews and Greeks, but called and justified, having somehow discovered the nakedness of their father (which signifies the Saviour's passion), took a garment and laid it upon their backs, and entered backwards and covered their father's nakedness, without their seeing what their reverence hid. For we both honor the passion of Christ as accomplished for us, and we hate the crime of the Jews who crucified Him. The garment signifies the sacrament, their backs the memory of things past: for the church celebrates the passion of Christ as already accomplished, and no longer to be looked forward to, now that Japheth already dwells in the habitations of Shem, and their wicked brother between them.