Reasons
out
of
the
olde
Testament
.
THe
fyrste
is
the
promese
of
GOD
vnto
Adamme
and
Eue
:
Gene.
3.
that
the
sede
of
a
woman
shuide
breake
the
Serpenteshed
.
This
promese
was
spoken
of
Christ
,
for
he
solye
and
onlye
brake
the
Serpentes
hed
,
that
is
to
saye
destroyede
the
workes
of
the
deuylle
,
satisfyed
for
synne
and
ouer
came
it
,
and
also
the
worlde
,
hell
,
and
the
Deuylle
,
and
set
God
and
manne
at
one
,
remouynge
the
occasion
of
Ennimite
,
and
the
Ennimite
it selfe
in
hys
precious
blud
.
Brekynge
the
wrytynges
of
oure
condemnation
vpon
the
crosse
,
Ephe.
2.
&
thys
oure
Sauioure
and
peace
maker
is
callyd
the
sede
of
a
woman
.
The
whyche
word
alone
were
sufficient
to
confounde
the
contrarye
part
,
that
saythe
Christ
toke
not
the
substaunce
of
hys
humanite
of
the
blessyd
Uyrgyne
.
Where
so
euer
ye
fynde
thys
worde
,
the
sede
of
a
woman
in
the
holye
scripture
,
ye
shall
see
alwayes
it
is
taken
for
the
chyld
,
and
byrthe
that
hathe
of
the
substaunce
of
hys
mother
:
and
not
for
any
thyng
that
passithe
throughe
the
mother
,
as
the
water
passithe
throughe
a
pype
:
But
that
part
of
the
mothers
substaunce
doothe
concurre
and
necessarielye
is
requyryd
to
the
procreation
of
the
chylde
as
all
Phisicke
holdithe
.
And
this
waye
wrought
God
almightye
the
humanite
of
hys
onlye
sonne
oure
Sauyour
Jesus
of
Nazareth
wythoute
the
knowledge
of
man
,
vsynge
the
blessed
virgine
by
the
operation
of
the
holy
Ghost
to
conceyue
&
brynge
forth
thys
blessed
sede
,
whyche
was
made
of
her
,
and
toke
the
original
of
hys
humanite
of
,
and
in
her
,
by
the
operation
of
the
holy
Ghost
,
and
neither
norished
in
her
wombe
,
neither
brought
forthe
she
,
the
humanite
of
Christ
,
as
a
thing
that
God
hadde
geuen
Christe
from
heauen
,
or
els
from
some
other
where
,
but
noryshed
in
her
,
and
brought
forth
the
blessed
sede
,
that
God
had
made
by
his
holye
poure
,
of
her
own
substaunce
.
Other
els
were
thys
promyse
false
,
the
sede
of
a
woman
shall
breake
the
serpentes
heade
.
It
is
no
sede
of
a
woman
nor
hath
anythyng
to
do
to
be
called
the
sede
of
a
woman
,
that
neuer
take
thought
of
a
woman
.
But
God
doeth
warraunte
that
he
that
shall
breake
the
Serpentes
head
shal
be
the
sede
of
a
woman
.
If
it
be
true
(
as
it
can
not
be
false
)
that
the
Serpentes
heade
is
broken
:
who
can
denye
but
that
it
is
broken
by
the
sede
of
a
woman
.
That
is
,
by
hym
that
toke
his
humanite
of
the
womannes
substaunce
.
Men
must
be
ware
,
they
be
not
deceiued
in
this
case
with
allegoryes
,
and
wrong
interpretacion
of
the
worde
:
but
plainlye
make
answere
,
Christe
is
the
sede
of
a
woman
,
and
not
a
thynge
that
passed
throughe
here
,
nor
was
partetaker
of
her
nature
.
For
then
should
she
not
haue
broughte
forthe
her
sone
,
but
such
asone
as
she
know
neyther
father
neyther
mother
of
.
Othere
promises
made
god
vnto
Abraham
and
vnto
Jacob
of
the
same
sede
.
To
Abraham
Gene.
22.
In
thy
sede
shall
they
say
all
the
nacyons
of
the
earth
to
be
bsessed
.
Unto
Jacob
,
Gen.
26.
God
saith
thus
:
In
thy
sede
shal
al
the
people
of
the
world
be
blessed
.
Here
agayn
se
we
Christe
called
the
sede
:
for
none
other
purpose
doutles
,
but
onelye
to
take
away
all
suspycion
&
dout
,
that
the
worlde
myght
haue
of
hys
humanyte
.
And
leaste
the
worlde
myghte
haue
sayde
,
as
nowe
a
daye
(
the
more
pytye
)
many
doth
say
,
we
belieue
that
Christe
is
of
the
sede
of
the
fathers
,
but
he
brought
that
sede
with
him
from
heauen
,
or
elles
wroughte
the
same
sede
,
and
made
it
not
oute
of
the
synneful
nature
of
the
fathers
,
but
some
other
wayes
,
vnknowen
vnto
man
.
The
scripture
in
these
promyses
,
and
in
other
that
shal
folowe
putteth
expresselye
,
thys
pronown
,
Thyne
,
Saying
,
thy
Sede
.
In
thy
sede
,
not
in
the
sede
that
Christe
shall
brynge
from
heauen
shal
be
the
blessing
of
all
people
.
Howe
can
that
be
Abrahames
,
or
Jacobes
sede
,
that
neuer
toke
any
of
their
substaunce
,
but
came
from
heauen
,
and
was
made
of
an
other
kind
of
nature
,
then
Abraham
and
Jacob
was
of
.
Who
is
able
by
good
auctorite
of
the
scrypture
to
warraunt
Christes
humanite
,
incase
it
be
vnknown
of
whom
he
shoulde
take
it
.
As
these
men
knoweth
not
that
denyeth
Christe
to
take
the
nature
of
man
of
the
blessed
virgine
.
Unto
Dauid
God
made
the
lyke
promyse
of
Christe
to
be
borne
of
hys
sede
.
2.
Samuel
.
7.
When
thy
dayes
be
paste
,
and
thou
slepeste
wyth
thy
fathers
,
I
wyll
suscitat
thy
sede
after
the
,
that
shall
come
out
of
thy
bely
.
The
same
haue
ye
.
1.
Paral.
17.
and
also
Psalm
.
132.
The
Lorde
swore
a
trueth
vnto
Dauid
,
and
wyll
not
go
fromit
.
I
wyll
set
vpon
thy
sete
(
one
)
of
the
fruyte
of
thy
belye
.
Nothinge
is
more
clere
,
then
these
wordes
.
Noman
douteth
but
all
these
places
appertayne
vnto
Christ
,
the
sonne
of
the
holye
virgine
.
Who
is
called
here
the
sede
of
Dauid
.
Also
that
it
shoulde
come
out
of
hys
owne
belye
,
concernynge
his
posterite
.
Then
is
Christ
called
the
fruit
of
Dauid
belye
.
God
did
sware
he
would
thys
do
.
Except
he
be
for
sworne
he
hathe
done
it
,
and
in
that
God
be
presyde
,
we
be
agryed
.
Therfore
we
wyll
not
tarye
long
in
the
proue
therof
,
seinge
it
neadeth
no
probation
.
One
thing
I
desyre
the
Christian
Reader
of
,
that
he
marke
well
euerye
worde
of
the
promyse
▪
where
as
he
callethe
hym
that
is
promysed
,
nowe
the
sede
of
Dauid
,
then
the
fruyte
of
hys
wombe
:
yf
he
so
do
,
it
shal
be
easy
to
comprehende
,
howe
far
these
men
be
from
the
veryte
,
that
Christe
shoulde
be
a
man
of
the
fathers
nature
,
accordynge
to
the
scriptures
,
and
yet
neuer
receyued
hys
humane
nature
of
none
of
them
all
.
Loke
in
the
scrypture
,
and
se
what
the
fruit
of
the
belye
is
,
and
thou
shalte
find
in
euery
where
,
it
is
taken
for
the
child
that
taketh
the
beginnynge
of
hys
humanite
not
onlye
in
hys
mother
,
but
also
of
hys
mother
,
and
parente
.
And
calleth
not
that
the
fruyt
of
the
belye
,
that
passeth
the
bely
with
out
the
commixtion
and
participation
of
the
mothers
substaunce
as
the
water
runneth
,
and
passethe
thoroughe
the
pype
,
that
mengleth
it selfe
nothyng
with
substaunce
of
the
led
.
For
a
more
ample
declaration
,
and
defence
of
the
trueth
concernynge
the
humanyte
of
Christ
,
and
the
originall
therof
,
Esaie
the
prophet
hath
more
open
propheties
,
not
only
assuringe
of
what
familie
,
and
trybe
,
Christ
shuld
be
borne
but
also
namethe
the
condicion
of
hys
mother
,
saying
.
Behold
a
virgyne
shall
conceyue
,
&
bare
a
chylde
,
the.
7.
Chapt.
S.
Mathew
sayth
,
not
onelye
that
she
had
conceiued
,
but
also
that
the
blessed
fruit
grew
in
her
,
so
that
she
was
great
,
Chap.
1.
Esaie
in
the.
11.
Chap.
sayth
.
There
shall
come
forthe
of
the
rase
of
Jesse
a
braunche
,
and
a
floure
of
hys
rote
,
and
so
forth
,
reade
the
place
.
Now
note
the
wordes
of
the
holy
Ghost
,
Conceyue
,
beynge
great
,
&
to
bring
for
the
chylde
:
whether
euer
ye
did
read
in
the
holy
scriptures
,
or
in
any
other
boke
,
that
these
propertes
were
found
,
or
may
be
founde
in
anye
,
sauynge
in
her
,
of
whose
nature
and
substaunce
the
chyld
is
formed
,
and
made
.
Therfore
the
virgin
,
which
Esay
here
saythe
shall
conceyue
,
&
bryng
forth
,
must
ministre
the
part
of
her
substaunce
to
her
fruit
otherwyse
,
howe
shal
it
be
called
her
sonne
?
The
text
amplifyeth
thys
mater
so
it self
:
that
it
neadeth
no
help
of
any
rethoricall
amplificacion
.
Fyrst
,
with
thys
worde
,
beholde
:
for
thys
worde
declareth
that
it
should
be
wonderfull
,
and
aboue
reason
that
the
nature
of
a
virgyne
shoulde
ministre
mater
and
substaunce
to
any
childe
,
neuer
being
knowen
of
man
.
Had
she
done
no
more
,
than
waxed
great
with
nothing
of
her self
,
and
brought
forth
the
thing
that
was
made
with
out
her
,
it
had
not
been
a
thing
to
be
wondred
at
,
at
al
,
so
much
as
the
Prophet
speaketh
.
But
it
is
a
greater
miracle
a
virgine
of
her
owne
nature
to
be
father
vnto
a
chylde
(
by
Goddes
operation
)
and
neuer
touched
by
man
:
then
to
bring
forth
the
burden
that
she
taketh
from
another
,
made
wythoute
her
assistaunce
and
helpe
.
Then
goeth
forth
the
Prophete
,
and
discusseth
the
doute
forther
by
a
similitude
,
and
me
taphore
taken
from
atre
,
after
this
sort
.
Ther
shal
sayth
Esay
come
forth
of
the
stocke
of
Jesse
a
braunche
.
That
is
to
say
,
the
blessed
virgin
Mary
,
note
(
the
processe
of
the
texte
)
and
from
the
rote
of
thys
braunche
shall
sprynge
a
floure
,
to
say
Christe
our
sauiour
.
Thys
is
the
ordre
of
the
text
,
&
the
meaning
therof
.
I
make
the
Christian
reader
iudge
.
Oute
of
the
which
texte
note
those
thinges
.
Firste
,
that
Jesus
of
Nazareth
our
sauiour
concerning
his
humanite
hath
not
his
beginning
from
heauen
nor
els
where
but
from
the
sub
staunce
of
the
route
of
Jesse
.
Marke
the
wordes
of
the
prophete
.
He
sayth
not
that
Christ
shal
be
a
floure
grafte
or
fayned
to
be
annexed
to
the
route
,
but
he
shal
be
borne
of
the
same
route
.
Consider
the
symylytude
and
the
wordes
of
the
scripture
Christ
is
called
the
flour
of
the
braunche
.
It
is
not
vnknowen
vnto
all
men
,
but
that
the
flour
is
of
the
nature
&
substaunce
of
the
tre
that
bareth
the
floure
.
How
can
they
then
proue
(
tarye
in
the
text
of
Esaie
)
seing
our
sauiour
Christ
is
the
flour
of
that
sa
crate
virgine
Mary
,
should
not
be
of
her
substance
and
nature
?
Shew
vs
any
floure
,
that
is
ether
of
appel
tre
,
nut
,
or
other
that
is
not
of
the
same
nature
and
substaunce
that
the
tre
is
,
of
whom
it
springeth
.
If
ye
graunt
the
flour
to
be
of
the
nature
&
substaunce
of
the
stock
that
bareth
the
flour
:
be
nomore
iniuryouse
,
&
cruell
against
Christ
the
flour
&
fruyt
(
by
Gods
ordinaunces
)
of
the
sacrate
virgin
,
them
vnto
the
stock
,
and
route
of
euery
floure
of
the
felde
.
Shew
vs
the
flour
of
an
Orange
to
spring
of
an
Oke
,
&
then
we
wil
graunt
the
humanite
of
Christe
,
nor
to
take
hys
orygynall
of
man
,
but
from
heauen
,
or
elles
from
somother
begynnynge
,
as
you
do
fayne
,
ye
knowe
not
what
.
And
then
(
it
muste
be
graunted
)
euen
as
of
the
nature
of
no
▪
Orange
can
come
no
orange
:
so
of
none
of
Abrahames
nature
and
stocke
,
can
come
Abrahames
naturall
kynsman
oure
Sauyoure
Christ
Jesus
accordynge
to
the
fleshe
.
But
ye
wyl
not
contrary
to
reason
,
graunt
to
vs
the
fyrste
,
nomore
can
we
contrary
both
to
reason
and
to
the
holy
scripture
,
graunt
you
the
seconde
.
These
places
and
promyses
of
the
olde
testament
consydered
:
we
wil
bring
forth
the
autoryte
of
the
newe
Testament
,
that
shall
confirme
the
same
.
¶
Testimonyes
of
the
new
Testamente
.
OUte
of
the
olde
Testament
we
haue
heard
that
Christ
should
be
born
according
to
the
holy
scripturs
.
Nowe
let
vs
heare
how
the
effect
answereth
to
y●
for
more
propheties
.
In
case
the
new
testament
should
not
in
effect
performe
asmuch
as
the
olde
testament
figured
by
shadows
and
sawe
before
by
prophetye
,
they
bothe
myghte
be
iustlye
suspected
,
and
no
forse
though
both
of
the
were
denyed
.
And
for
a
probacyon
,
let
vs
take
the
experyence
of
it
in
this
matter
concernynge
the
humanyte
of
Christ
,
and
that
it
toke
hys
begynnynge
in
and
of
the
holye
virgine
,
by
the
operation
of
the
holye
Ghost
.
The
Aungel
sayd
vnto
the
blessed
vyrgine
,
Luce
the
fyrste
.
Beholde
thou
shalte
conceyue
in
thy
wombe
,
&
bare
a
sonne
,
the
whyche
thynges
S.
Mathewe
expresseth
thus
.
Thou
shaltbe
great
,
and
bare
a
sonne
.
Marke
the
whole
state
of
the
scripture
,
and
the
words
here
rehersed
,
to
conceyue
and
bare
a
child
:
and
ye
shal
alwaies
fynd
,
it
is
none
othere
thynge
but
that
the
mother
shal
be
a
verye
true
and
natural
parent
wyth
partycypatyon
of
here
own
substauuce
with
her
child
.
Therfore
Sayncte
Mathewe
in
the
fryste
Chapiter
to
helpe
this
dout
,
amonge
other
thynges
touchynge
the
genealogie
and
stocke
of
Christ
,
sayth
thus
speakynge
of
the
blessed
virgin
Mary
,
Of
whom
is
born
christ
and
doeth
not
say
by
whome
or
through
whome
Christ
passed
.
The
same
worde
Of
,
vseth
S.
Paule
twysse
to
the
Romains
,
and
ones
to
the
Galathians
,
the
whyche
worde
he
woulde
not
haue
vsed
so
manye
tymes
,
incase
Christ
hathe
taken
no
substaunce
of
hys
mother
,
but
passed
through
her
without
participation
of
her
nature
as
the
water
throughe
a
conduit
.
To
the
Romaynes
in
the
first
chapter
he
saith
thus
,
which
was
borne
of
the
sede
of
Dauid
as
touching
the
fleshe
.
And
in
the
in
the.
9.
Chapter
Christ
after
the
fleshe
is
of
the
fathers
,
&
in
the
fourthe
to
the
Galathians
he
sayth
,
when
the
tyme
was
fulfylled
,
God
sende
hys
sonne
borne
of
a
woman
.
What
can
be
more
playnlye
sayde
to
proue
oure
sauiour
Jesus
Christe
to
haue
taken
of
the
virgyne
the
substaunce
of
humane
nature
.
Namelye
because
the
newe
Testamente
,
&
the
authorytes
therof
,
doeth
so
Godlye
corresponde
and
answere
to
the
propheties
of
the
olde
lawe
,
Gene.
22.
26.
In
thy
sede
,
sayth
Moses
,
and
not
in
an
other
sede
,
or
in
a
heauenlye
sede
.
The
same
doeth
S.
Paul
repet
,
saying
.
Christe
is
of
the
fathers
as
concernynge
to
the
flesh
.
Mark
the
word
Of
,
&
it
shal
destroy
,
that
fond
opinion
of
them
that
say
,
true
it
is
,
we
graunt
the
Christ
is
of
the
sede
of
Dauid
,
yet
it
foloweth
not
he
shuld
take
of
the
nature
,
and
substaunce
of
the
sacrate
virgin
.
Note
well
the
wordes
,
and
they
shall
satisfye
the.
Unto
this
obieccion
and
other
I
wyll
answere
vnto
here
after
,
in
the
ende
of
the
oration
.
Now
to
the
proue
of
our
proposytion
,
reade
the
fyrst
of
Saint
Luke
,
and
marke
the
gretinge
of
Elizabeth
vnto
the
holy
vyrgyne
beyng
great
:
Blessyd
said
she
is
the
fruyte
of
thy
wombe
.
Thys
holye
womanne
callyth
Christ
the
fruite
,
but
wherof
,
&
from
whens
had
she
this
fruite
of
heauen
,
or
othere
where
?
no
treulye
:
but
it
was
the
fruyte
of
her
owne
belye
,
then
of
her
owne
substaunce
,
or
else
it
were
a
manifest
lye
to
call
Christ
the
fruyte
of
her
belye
.
Nether
I
thynke
,
there
is
no
man
that
would
call
a
thing
the
fruite
of
a
tre
,
that
neuer
had
the
nature
of
a
tre
.
What
man
was
euer
so
founde
to
saye
,
that
a
Pere
were
the
fruyt
of
a
Chery
tre
.
Or
who
is
he
that
can
say
,
that
Jesus
of
Nazareth
takyng
his
humanite
from
heauen
or
of
some
other
thinge
besyde
hys
mother
,
can
truely
call
him
,
the
fruit
of
hys
mothers
wombe
.
The
scripture
sayeth
:
Christe
is
her
sonne
,
and
she
is
hys
mothere
,
not
a
faynyd
mother
,
but
a
true
and
verye
naturall
mother
.
So
sayeth
saynct
Mathew
in
the
fyrst
Chapt.
She
broughte
forth
her
sonne
.
And
so
the
virgyne
callyd
hym
Luke
the
second
,
Sonne
why
haste
thou
done
thus
vnto
vs
.
Belyue
the
scryptures
and
pondre
accordingly
the
words
and
sentences
therof
.
Math.
1.
Luce.
3.
Jo.
2.
19.
One
place
more
there
is
in
S.
Paule
wryten
in
the
second
to
the
Ebrew
:
which
is
thys
,
for
asmuche
then
as
the
chyldren
were
partakers
of
fleshe
and
bloude
,
he
also
hymselfe
lykewyse
toke
part
wyth
them
.
And
in
the
same
place
he
sayeth
:
He
toke
the
sede
of
Abraham
,
&
not
of
the
Angels
so
that
he
muste
be
lyke
vnto
his
brothers
in
all
thynges
.
This
place
apperteining
to
the
natiuite
of
Christe
,
let
vs
consydere
dilygently
the
wordes
of
S.
Paules
oration
,
how
he
prouyth
Christ
to
haue
oure
nature
,
whiche
he
toke
of
hys
mother
.
If
it
be
so
sayeth
S.
Paule
that
the
chyldren
,
that
is
to
say
men
be
partakers
of
fleshe
and
bloude
:
Christe
because
he
myghte
destroye
hym
that
hath
the
dominion
of
death
,
by
the
death
in
his
owne
body
,
was
made
partaker
of
the
same
,
to
wyte
of
fleshe
and
bloude
.
Here
he
vsythe
thre
wordes
,
Lykewyse
,
Partaker
,
Of
the
same
.
Reade
the
text
and
note
the
wordes
.
¶
Fyrst
it
is
out
of
doute
,
that
oure
fleshe
is
of
the
nature
and
substaunce
of
a
woman
.
Nowe
sayeth
S.
Paule
Christe
lykewyse
,
that
is
to
saye
after
the
same
maner
toke
fleshe
as
hys
brothers
.
I
saye
not
lyke
vnto
vs
,
for
we
receaue
oure
nature
wyth
synne
,
and
in
synne
,
and
by
naturall
coniunccion
.
Christ
receaued
his
humanyte
of
hys
mother
wythoute
synne
,
by
the
operacyon
of
the
holye
ghoste
.
But
to
Saynct
Paules
wordes
:
like
as
man
taketh
his
nature
of
hys
parentes
,
so
lykewyse
toke
Christe
hys
humane
nature
of
the
blessyd
vyrgyne
,
or
else
S.
Paules
symyle
proued
nothynge
.
¶
The
second
word
of
Saynt
Paule
sayth
,
that
he
was
made
participant
,
or
partaker
.
Now
there
is
no
participatyon
nor
can
be
,
except
it
be
of
such
thinges
,
as
is
commune
betwene
them
that
be
partakers
of
one
thynge
.
It
cannot
be
therfore
that
Christe
hath
taken
other
fleshe
then
hys
brothers
had
,
whych
was
of
the
sede
of
man
.
Forther
he
addeth
.
Christ
toke
the
sede
of
Abraham
,
and
not
of
Angelles
,
that
is
asmuche
to
say
Abrahams
fleshe
verely
humane
,
and
not
any
body
or
flesh
celestiall
,
or
made
of
the
ayer
.
In
this
place
S.
Paule
sheweth
playnely
from
whens
,
and
of
whom
Christ
toke
his
humanite
.
In
the
same
chapter
S.
Paule
sayeth
,
Christe
is
made
lyke
vnto
hys
brothers
in
all
thynges
.
¶
Howe
can
thys
I
praye
you
be
true
,
in
case
he
neuer
toke
hys
humane
nature
of
anye
of
hys
brothers
substaunce
.
The
whyche
thynge
if
ye
take
from
Christ
,
there
is
nothinge
can
be
more
vnlyke
,
then
Christe
,
and
vs
,
that
be
hys
brothers
.
In
the
last
reason
S.
Paule
sayth
that
Christ
was
tempted
,
that
he
myght
succour
such
as
were
tempted
.
Now
there
is
no
fleshe
,
can
be
tempted
,
but
mans
fleshe
.
And
there
is
no
mannes
fleshe
,
but
hath
taken
his
begynnyng
of
the
substaunce
of
man
,
except
it
were
Adam
the
fyrste
man
that
was
made
of
the
Earth
,
Gen.
1.
Farther
howe
can
he
helpe
vs
as
S.
Paule
sayth
beyng
in
an
other
flesh
from
vs
.
If
he
haue
an
other
fleshe
then
we
haue
(
I
except
synne
,
&
nowe
mortalyte
)
how
or
wherin
is
the
iustyce
of
God
satisfied
for
sinne
?
How
can
he
be
a
faythful
medyatour
betwene
God
and
man
,
that
neuer
toke
hys
humanite
,
of
the
substance
or
natur
of
any
man
.
¶
These
places
and
autorytes
I
trust
suffycyth
euerye
Chrystian
hart
for
the
stablyshement
of
thys
Article
of
oure
beleue
,
where
we
confesse
that
Christe
was
conceaued
by
the
holye
ghost
,
and
borne
of
the
vyrgyn
Marye
.
By
the
whyche
word
Of
,
we
beleue
that
he
toke
hys
humanite
of
her
substance
,
and
had
none
othere
begynnynge
as
touchynge
hys
humanyte
,
then
in
her
,
and
of
her
,
by
the
operatyon
of
the
holye
ghoste
.
There
now
restyth
nomore
to
be
sayd
of
me
in
thys
parte
,
but
to
answere
vnto
suche
obieccions
,
as
the
contrary
part
resystyth
thys
trueth
wythall
.
The
fyrst
obieccyon
.
¶
If
Christe
toke
hys
fleshe
of
a
woman
,
then
were
he
a
synner
,
and
partaker
of
the
synne
,
that
naturally
dwelleth
in
euerye
of
Adams
posteryte
,
Romano
.
5.
11.
We
answere
.
¶
Incase
Christ
had
bene
in
all
thynges
conceaued
and
borne
as
we
be
,
there
obieccyon
were
true
.
But
the
Angel
in
the
first
of
Saynt
Luke
declareth
the
dyuersyte
betwene
the
conceptyon
and
byrth
of
Christe
and
oures
.
The
holye
ghoste
sayth
he
vnto
the
holye
vyrgyne
shal
come
vpon
the
,
and
the
mighte
of
the
hyest
,
shall
shadowe
the.
And
incase
the
almightye
had
not
sanctified
and
halowed
the
sede
of
Dauid
in
the
sacrate
virgyne
,
whych
Christ
toke
in
her
wombe
,
it
mighte
haue
mynystred
some
suspicion
,
that
Christ
beynge
man
of
synfull
nature
,
shuld
also
ben
a
synner
him self
.
But
the
scrypture
declareth
,
not
only
Christ
to
be
the
sede
&
fruyte
of
the
vyrgyne
,
but
also
a
sede
and
fruyte
wythout
syn
.
Saying
,
the
thynge
that
shal
be
borne
of
the
is
holye
,
&
shall
be
called
the
sonne
of
God
.
This
testimony
of
the
wyll
of
God
in
the
scrypture
shulde
suffyce
the
people
of
God
.
Whye
seke
we
a
knot
ina
roush
,
&
put
doute
in
a
manyfest
veryte
,
or
to
feare
of
the
thynge
,
that
Gods
worde
playnelye
puttyth
out
of
feare
,
and
sayth
,
It
shal
be
no
synful
fruit
,
nor
vyciated
sede
that
the
blessed
vyrgyne
shall
brynge
forth
,
but
it
shal
be
an
holye
fruyte
.
Luc.
1.
And
in
the
same
place
Elizabeth
saith
,
Blessed
is
the
fruyte
of
thy
bely
.
The
holye
woman
wyll
admytte
no
curse
or
maledyccyon
of
synne
in
thys
fruyt
.
The
Prophet
Hier.
23.
sayeth
,
that
God
promysed
to
suscytat
vnto
Dauid
a
ryghtuous
braunche
.
¶
In
thys
Prophete
,
there
is
conteyned
,
●wo
veriteis
of
Christe
.
The
●●rste
is
,
that
he
shal
be
of
the
sede
of
Dauyd
,
as
the
braunche
of
a
tre
,
is
of
the
tre
it selfe
.
Now
it
is
knowen
,
that
the
tre
,
and
the
braunche
therof
,
is
partycypant
of
one
,
and
of
the
same
nature
,
of
the
same
sape
,
and
condycyon
.
So
is
Christe
,
touchynge
hys
humanyte
of
the
same
nature
that
hys
mothere
was
of
.
That
is
to
saye
,
of
the
seede
of
Dauid
.
And
thys
proueth
the
Artycle
of
oure
fayth
,
He
was
borne
of
the
vyrgyne
Marye
.
¶
The
seconde
parte
of
the
Prophesye
proueth
the
confutacyon
of
suche
as
woulde
infer
,
and
make
to
folow
,
if
Christ
be
of
the
substaunce
and
nature
of
hys
mothere
,
then
is
he
a
synner
.
Marke
the
texte
and
it
wyl
answere
the
contrary
.
The
texte
sayth
it
shall
not
only
be
a
braunche
,
but
a
iuste
braunche
.
That
is
to
saye
,
innocente
and
wythout
synne
before
the
face
and
iudgemente
of
GOD
,
as
thoughe
the
Prophete
hadde
sayd
,
Thys
braunche
shall
take
hys
beynge
&
orygynall
of
Dauid
posterite
&
yet
want
synne
.
¶
So
doeth
the
Prophete
Esay
saye
.
cap.
53.
speakynge
of
thys
blessed
,
and
innocent
sede
.
Who
did
no
sinne
,
nether
fraud
was
founde
in
his
mouth
.
The
same
wryteth
Saynt
Peter
.
1.
Petr.
2.
and
Saynt
Johan
1.
Johan
.
3.
He
appered
to
take
away
oure
synne
,
and
no
synne
was
founde
in
hym
.
Of
these
places
we
humble
beseche
all
Christyan
men
to
iudge
,
whether
the
word
of
God
proueth
not
,
as
well
,
Christe
to
take
of
the
substaunce
of
hys
mother
,
as
to
proue
the
same
braunche
and
fruyte
of
here
belye
to
be
voyde
of
all
synne
,
the
holye
ghost
workyng
the
same
as
it
is
wryten
Luc.
1.
The
seconde
obieccyon
.
¶
S.
Math.
in
hys
fyrst
Chapter
sayeth
:
That
whyche
is
borne
of
here
,
is
of
the
holye
ghoste
:
then
it
is
not
of
the
nature
and
substance
of
the
virgin
.
We
answere
.
¶
If
the
cyrcumstaunce
of
the
place
be
marked
,
they
shall
know
,
they
do
iniuries
to
the
text
here
,
as
in
othere
places
.
For
when
the
vyrgyn
harde
,
there
shoulde
be
a
chyld
borne
of
her
,
&
she
yet
in
the
grace
&
perfeccion
of
her
vyrgynyte
,
as
of
a
thyng
impossible
by
nature
to
be
done
wondreth
at
the
tydyngs
,
and
requyreth
the
Angell
of
the
meanes
,
how
it
maye
be
done
.
where
vnto
the
Angell
maketh
answere
,
to
satisfy
the
admyration
of
the
troubled
vyrgyne
thus
.
The
holy
ghost
shal
come
vpon
the
,
and
he
shall
worke
thys
wonderfull
worke
in
the
,
although
aboue
the
consent
of
thy
reason
,
yet
not
without
th
assystaunce
of
thy
nature
whych
shal
be
shadowed
by
the
holye
ghost
.
Thys
interpretatyon
of
S.
Luke
admitteth
,
S.
Mathew
in
the
fyrste
Chapter
,
where
as
Joseph
was
no
lesse
troubled
to
se
hys
affiaunced
,
and
promysed
wyefe
,
to
be
wyth
chylde
,
(
thoughte
it
had
bene
by
some
synystre
,
and
forbydden
meanes
,
)
as
wel
as
the
poure
vyrgyne
wyth
reason
,
thought
it
could
neuer
be
without
the
knowledge
of
man
.
As
from
heauen
her
reason
was
confunded
and
made
to
geue
place
vnto
faith
,
and
the
power
of
GOD
,
so
was
Josephe
by
nyght
admonyshed
of
hys
ouer
hasty
iudgement
,
and
lyght
suspycyon
,
that
hys
promysed
wyfe
was
not
greate
by
anye
man
,
but
by
the
holye
ghoste
.
Thus
myndyth
the
Euangeliste
,
to
take
oute
of
Joseph
the
suspycyon
that
he
had
of
the
Godlye
virgine
for
her
beyng
wyth
chylde
,
and
not
to
proue
,
that
the
chyld
wythin
her
,
was
not
of
her
owne
substaunce
and
nature
.
Reade
the
place
,
&
marke
the
state
and
argument
thereof
,
then
shal
the
text
interprete
at
it selfe
.
If
it
be
so
(
as
God
forbyd
,
it
shoulde
)
anye
would
wrest
&
constrayne
thys
worde
(
of
the
holy
ghost
)
against
the
circumstaunce
&
meanynge
of
the
Euangelyste
.
We
wyshe
and
requyre
it
to
be
admitted
of
all
men
for
the
scryptures
sake
,
all
the
Prophetyes
that
sayth
Messyas
shoulde
be
borne
of
a
woman
,
and
not
by
a
woman
,
or
passynge
through
a
woman
.
If
they
wyll
not
thus
be
contendyd
,
but
forse
the
lettre
that
sayeth
(
of
the
holye
ghost
)
that
is
to
saye
:
Christe
was
borne
of
the
substaunce
of
the
holye
ghoste
,
then
should
they
proue
ethere
Christ
to
haue
no
fleshe
,
because
the
holye
▪
ghoste
hath
none
,
nor
neuer
hadde
:
or
else
the
God
to
be
turned
into
the
nature
of
man
.
And
so
where
as
God
before
was
and
is
euer
immortal
:
should
by
there
reason
be
made
mortall
,
whyche
were
a
blasphemye
to
graunt
.
The
thyrd
obiection
.
¶
Christ
the
sonne
of
God
toke
not
oure
nature
,
but
by
a
certayne
chaunge
&
commutation
,
the
word
that
before
was
God
,
to
be
made
flesh
,
accordyng
to
the
scriptures
,
Jo.
1.
&
the
worde
is
made
fleshe
.
We
Answere
.
¶
This
wrong
interpretation
of
the
scriptures
comineth
by
the
equiuocation
,
or
diuerse
signifycation
of
thys
word
(
Made
)
Whyche
hath
in
the
scriptures
two
sygnifycations
.
The
fyrst
,
it
sygnifyeth
a
chaunge
of
one
nature
into
an
other
as
Jo.
2.
the
water
was
made
wyne
.
And
also
Gene.
19.
The
wief
of
Loth
was
made
into
a
stone
of
salt
.
Thys
word
(
Made
)
in
the
scripture
in
many
other
places
sygnifyeth
asmouche
as
to
saye
receauyd
,
as
S.
Paule
wryteth
Gala.
3.
Christe
is
made
for
vs
the
curse
or
execration
.
That
is
to
saye
receauyd
in
hym
the
curse
and
malediction
of
God
for
our
synnes
.
And
agayn
,
2.
cor.
5
He
that
knew
no
synne
,
Made
synne
for
vs
.
That
is
to
saye
was
the
sacrifyce
for
oursynne
.
Good
Christiane
reader
,
remember
to
take
the
meanyng
of
the
scripture
accordyng
to
the
circumstaunce
therof
,
and
then
thou
shalt
perceaue
for
the
immutabilyte
of
Godes
nature
,
that
where
sayncte
Joanne
sayth
,
and
the
worde
was
made
fleshe
,
is
euen
asmouche
to
say
,
as
the
sonne
of
God
,
receauyd
fleshe
,
And
no
other
sense
nor
meanyng
can
it
haue
then
thys
,
except
ye
woulde
the
worde
that
was
God
before
,
&
immortall
is
now
chaumged
into
man
,
&
become
mortal
,
which
sentence
repugneth
euerye
booke
of
the
scripture
.
Farther
it
should
folowe
,
that
he
that
was
before
God
,
as
S.
John
sayeth
,
now
leueth
to
be
God
,
and
is
made
man
,
as
the
water
that
was
turned
into
wyne
Jo.
2.
Lefte
to
be
wyne
and
become
water
.
And
as
the
corne
of
salt
was
no
more
the
wyefe
of
Loth
,
but
a
corne
of
salt
.
¶
Beside
all
thys
,
yf
God
be
turned
into
man
,
how
standeth
there
fyrst
interpretacion
,
that
hys
fleshe
and
trew
humanite
is
of
the
holye
Ghost
?
¶
Nomaner
of
waye
doutles
for
no
substaunce
of
fleshe
is
of
the
substaunce
of
the
holye
ghost
,
nor
no
substaunce
of
the
holye
Ghost
can
or
maye
be
the
substaunce
of
the
fleshe
.
Thus
therfore
wyth
the
scriptures
we
conclude
the
worde
remaynynge
styll
the
word
,
annexyd
vnto
it
the
nature
of
man
whyche
he
toke
of
the
blessed
Uirgine
,
and
truelye
is
called
the
fruyte
of
here
bellye
.
The
fourthe
Obiection
.
¶
Whatso
euer
is
borne
of
a
woman
,
hath
a
carnall
bodye
,
but
Sainct
Paule
attrybuteth
vnto
Christe
a
spirituall
bodye
1.
Cor.
15.
therfore
he
was
not
conceyued
nor
borne
of
the
womannes
nature
.
We
Answere
.
¶
S.
Paule
in
that
place
speaketh
not
of
the
incarnation
of
Christ
,
whether
it
be
of
the
Uirgyne
,
or
from
heauen
:
as
it
is
easelye
to
be
sene
by
the
mater
he
intreateth
of
.
But
he
wryteth
of
the
state
and
condicion
of
the
bodye
after
the
resurrection
.
And
answereth
there
to
the
obiection
of
them
that
demaundyd
in
what
bodye
the
dead
shoulde
ryse
:
in
the
same
sayeth
he
that
they
lyuyd
,
but
nomore
mortall
,
nor
subiecte
vnto
the
payne
of
mortalite
,
as
Adames
bodye
was
after
he
synned
:
but
spirituall
as
Christes
body
was
after
his
resuerrection
(
spirituall
I
saye
,
not
that
it
losteth
hys
humanyte
,
or
is
turned
into
the
nature
of
a
spiryte
.
But
because
it
shall
lacke
all
mortall
qualytes
.
)
Thus
proueth
S.
Paule
when
he
saeyth
,
it
is
sowen
a
naturall
bodye
,
it
shall
ryse
a
spirituall
bodye
.
Here
saynct
Paule
speaketh
of
the
bodye
of
Christe
after
the
resurrection
,
and
not
of
his
incarnation
.
Wherfore
there
reason
concludeth
nothynge
.
For
they
infer
a
wronge
conclusion
of
an
euele
vnderstonde
principall
.
The
fyfte
Obiection
.
¶
If
Christ
should
receyue
his
humanite
of
the
nature
of
man
it
shoulde
be
to
the
ignominye
and
contempt
of
hys
persone
▪
whois
holynes
wyll
not
admit
any
coniunction
wyth
the
vnperfection
of
man
.
We
Answere
.
¶
It
is
no
ignomyne
,
or
contempt
at
all
,
but
rather
a
certayne
argument
of
Goddes
mercye
(
which
passeth
all
hys
workes
)
that
he
woulde
not
abhor
to
be
partaker
of
our
infirme
nature
.
¶
Other
commune
Obiections
.
S.
Paule
,
Col.
1.
Ephe.
3.
Heb.
1.
Jo.
3.
.1
.
Cor.
15.
Jo.
6.
Hebr.
13.
Ephe.
4.
In
these
places
it
is
playne
that
Christe
is
callyd
the
fyrst
begoten
of
creatoures
.
That
he
came
from
heauen
.
That
he
is
the
bread
geuen
from
heauen
.
He
is
to
day
,
and
was
yester
daye
also
.
He
ascended
,
that
fyrst
descended
.
These
places
saye
they
,
proue
he
toke
not
hys
original
of
his
mother
.
We
Answere
.
¶
Christe
as
he
is
verye
God
,
so
is
he
very
man
&
accordyng
to
hys
godhed
he
hath
ben
,
is
,
and
euer
shal
be
wyth
out
begynnynge
and
of
thys
hys
diuine
nature
speaketh
the
places
afore
rehersed
,
and
not
of
hys
humanyte
.
Farther
it
is
the
maner
of
the
scripture
by
cause
of
the
vnion
and
coniunction
of
these
two
natures
in
one
person
,
manye
tymes
to
ascribe
&
put
that
vnto
the
one
nature
,
which
properly
is
dewe
vnto
the
other
.
The
conclusion
.
¶
Seinge
the
scripture
hath
in
this
poynt
as
wel
stablyshed
the
truyth
that
Christ
our
sauioure
toke
hys
humanite
of
the
blessed
Uirgine
,
as
also
ansuered
all
the
obiections
that
can
be
brought
agaynst
the
truyth
:
It
shal
be
the
dewty
and
office
of
as
manye
as
loue
the
Lorde
in
Christ
wyth
humblenes
rather
to
consent
vnto
the
truyth
:
then
of
affection
,
to
stand
at
the
defence
of
a
lye
.
The
lyuinge
God
graunt
vs
hys
holye
spirit
,
that
ones
we
may
all
know
one
thynge
in
Christ
Jesu
,
to
oure
saluation
.
So
be
it
.