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Rh thing formerly existing, but created immediatly of nothing and naturally immortal: that the soule of Adam was indued with grace and iustice: that he fel from that happie state, by yelding to tentation, and breaking Gods commandment of abstinence: that for the same sinne Adam and Eue were cast forth of Paradise, and al mankind subiect to death, and other calamities.

For remedie against sinne, & restauration to grace, they beleeued in Christ promised to be borne of the womans seede, who by his death should conquer the wicked serpent, deliuer man from captiuitie, and restore him to spiritual life. And this is the cause of the perpetual enmitie betwen the woman (especially the most blessed Virgin Mother, of whom Christ tooke flesh) and the serpent, and betwen her seede, the spiritual children of Christ, and the serpents seede, the whole companie of the wicked. Of this battle and conquest Targum Hierosolymitanum thus speaketh. There shal be remedie and health to the children of wemen, but to thee, o serpent, there shal be no medicine, yea they shal tread thee vnder their feete, in the latter dayes, by the powre of Christ their King. Likewise Gods familiar conuersation with diuers men in mans shape (Gen. 2. 3. 4. 6. and 7.) was a signe of Christs incarnation. And The Sacrifices immolated did prefigurate his death, in respect wherof it is said in the Apocalips, The Lambe was slaine from the beginniing of the world. But more expresly S. Paul testifieth, that Abel, Enoch, and Noe beleeued in Christ, naming them for example of the first age, and others of other times, and in the end concludeth, that manie more being approued by the same faith, receiued not the promise (to wit in their life time) God prouiding that they without others (of the new Law) should not be consummate, that is, not admitted into heauenlie ioyes & fruition of God, vntil the way of eternal glorie were opened by our Lords Passion and Ascension.

Neither did the true seruants of God, in those first dayes, only beleeue in hart, but they also professed their faith, & Religion by external Rites, namely* in offering of Sacrifice (the most special homage & seruice to God) which is clerly testified, cha. 4. as wel bloudie in figure of Christs Passion, as vnbloudie in figure of the holie Eucharist. Also the accepting of the one rightly offered by Abel, & reiecting the other not donne sincerly by Cain, was declared by external signes, which Cain disdayning and enuying his brothers good worke, knowing his owne to be naught, of mere malice killed his brother.

Besides Sacrifice they had also other Rites in publique Assemblies, praying and inuocating the name of our Lord, in more solemne maner, from Enos time and so forward, according to that is recorded of him, in the end of the fourth chapter. For douteles Adam, Abel, and Seth did also pray and call vpon God, and therfore it was some addition or increase of solemnitie in the seruice of God, which is referred to Enos. They