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12 in no wise it can be sinne, if it be not voluntarie. wherfore it was no sinne in Eue to be tempted by the serpent, which she could not auoide, nor in Adam to be tempted by Eue, but they sinned when they consented to the euil suggestions. And now in the regenerate, though concupiscence remaine, which is the effect of sinne past, & occasion of sinne in those that yeld againe to tētations, yet is it not sinne, but punishment of sinne, and matter of exercise in the iust, and if we resist, of merite: and therfore S. Paul exhorteth vs, to walke in the spirite, and the lusts of the flesh we shal not accomplish. And in an other place sheweth, that he which fighteth lawfully, shal be crowned.

15. She shal bruise] Protestants wil not admitte this reading, ipsa conteret, she shal bruise, lest our Blessed Ladie should be said anie way to bruise the serpents head. And Kemnisius amongst others saith, that al ancient Fathers read, ipsum, not, ipsa. But he is conuinced of lying by Claudius Marius Victor. ''lib. 1. in Gen. Alcimus Auitus lib. 3. carm. c. 6. S. Chrisostom bom. 17. in Genes. S. Ambrose lib de fuga saeculi cap. 7. S. Augustin lib. 2. de Genesi contra Manichaeos, cap. 18 & lib. 11. de Genesi ad literam cap. 26. S. Gregorie lib. 1. Moralium cap. 38. And after them S. Bede, Eucherius, Rabanus, Rupertus, Strabus, and Lira vpon this place, S. Bernard ser 2. super Misus est. And manie others, who read ipsa'' as the Latin text now hath.

But whether we read, She shal bruise, or, her sede, that is her sonne Christ, shal bruise the serpents head, we attribute no more, nor no lesse to Christ, nor to our Ladie by the one reading, then by the other: for by the text, I wil put enmities betwen thee and the woman, betwen thy seede, and her seede. It is clere, that this enmitie and battle pertained to the woman and her seede on the one partie, and to this diuel, that spake by the serpent, and al the wicked, on the other partie, and that the victorie should happen to mankind. Which being captiue by Adams sinne, occasioned by a woman, should be redeemed, both sexes, though in farre different sorte, concurring therto. And so it is most true, that Christ by his owne proper powre, and his blessed mother by her most immediate cooperating to his Incarnation (and consequently to other Misteries) did bruise the serpents head, breake and vanquish his powre. As manie ancient Fathers do excellently discourse: namely S. Bernard, writing vpon these wordes in the Apocalips. cap. 12. A great signe appeared in heauen, a woman clothed with the sunne: Albeit (saith he) by one man and one woman we were greatly damaged: yet (God be thanked) by one man and one woman al losses are repaired, and that not without great increase of graces. For the benefite doth farre excede the losse. Our merciful father geuing vs for a terrestrial Adam Christ our Redemer, & for old Eue Gods owne mother. Moreouer as the same S. Bernard sheweth, this blessed Virgin in singular sorte bruised the serpents head, in that she quite vanquished al maner suggestions of the wicked serpēt, neuer yelding to, not taking delight in anie euil moued by him.

19. Dust thou art] By these wordes Adam was admonished to humble him selfe, considering the matter wherof his bodie was made, and into which he should be resolued againe. wherupon it came to be a ceremonie amongst penitents, to cast ashes on their heads. As appeareth in holie Scriptures for which cause the Church now also vseth this ceremonie the first day of Lent, putting ashes on her childrens heades: willing them to remember, that dust they are, and to dust they shal returne, to moue vs by this meditation to more serious penance.

22. Lest perhaps] Notwithstanding Gods eternal decree in disposing al thinges, and his omnipotencie which nothing can resist, yet he produceth good