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![PART I. Genes, quest. 5. de area, rejects this opinioa of Origen, as being Sect. 32. both against reason and Scripture. 1. Because that sort of Cubit was never in use amongst any people^ and therefore absurd to think Moses should intend it in this place. 2. If Moses should not speak of the same Cubits here, that he mentions in others places, there would be great equivocation in Scripture: now in another place, i.e. Exod. 27. he saith, God commanded him to make an Altar three Cubits high ; which if it shall be meant of Geometrical Cubits it will contain 18 vulgar Cubits; which would not only render it useless, but would be contrary to the command which he saith God gave him, Exod. 20. Thou shall not go up by steps to my Altar. For without steps what man could reach it. It must therefore be meant of ordinary Cubits ; but that being so it was very feasible. I can more easily believe than understand it. And put the honest Father to the Refuge of a Miracle.] This honest father was St. Aug. who delivers his opinion, that it might be miraculously done, lib. 16. de Civ. Dei, cap. 7. where having propos'd the question how it might be done, he answers. Quod si homines eas captas secum adduxerunt, et eo modo ubi habitabant eanim genera instituerunt, venandi studio fieri potuisse incredibile non est, quamvis jussu Dei sive permissu etiam opera Angelorum negandum non sit potuisse transferri; but St, Aug. saith not that it could not be done without a miracle. And 1500 years to people the World, as full a time, etc.] Pa^. 36 That Methusalem was the longest liv'd of all the children of Adam, etc.] See both these Points cleared by the Author, in Pseudodox. Epidemic, the first lib. 6. cap. 6. the other lib. 7. cap. 3. That Judas perished by hanging himself, there is no certainty in Scripture, though in one place it seems to affirm it, and by a doubtful word hath given occasion to translate it; yet in another place, in a more punctual description it makes it improbable, and seems to overthrow it.] These two places that seem to con- tradict one another are Math. 27. 5. and Acts 1. 8. The doubt- ful word he speaks of is in the place of Matthew ; it is dnriy^aTo, which signifieth suffocation as well as hanging, {aTreXdwv d-iTTjy^aTo, which may signifie literally, after he went out he was choak'd) but Erasmus translates it, abiens laqueo se suspendit: the words in the Acts are, When he had thrown down himself headlong, he burst in the midst, and all his bowels gushed out; which seems to differ much from the expression of Matthew; yet the Ancient Writers and Fathers of the Church do unanimously agree that he was hanged. Some I shall cite. Anastas. Sinaita, I. 7. Anagog. Contempt. Unus latro ingratus cum esset typus Diaboli, et Serpentis, et JudeB, qui se in ligno suffocavit. Gaudcntius Brixiens. tract. 13. de natal. Dom. Mortem debitam laqueo sibimet](https://iiif.wellcomecollection.org/image/b22650349_0001_0038.jp2/full/800%2C/0/default.jpg)
