The true copye of a prolog wrytten about two C. yeres paste by Iohn Wycklife (as maye iustly be gatherid bi that, that Iohn Bale hath writte[n] of him in his boke entitlid the Summarie of famouse writers of the Ile of great Brita[n]) the originall whereof is founde written in an olde English Bible bitwixt the olde Testament and the Newe. Whych Bible remaynith now in ye Kyng hys maiesties chamber.

The. xiiii. Chapter.

NEtheles, al gostly vnderstō dings settē bifore either re∣quirē, the litteral vnderstō∣ding, as the foūdemēt. For why, as a bilding bowing awaie fro y^e foundemēt, is desposid to fallynge: •…•…o a gostly exposition that discordith fro y^e litteral sēse, owith to be erectid vnsēli & vncouenable, ether les seme∣ly & lesse couenable. And therfore it is nedeful for hem y^t wolē profite in y^e studye of holy scriptur, to bigyne at the vndurstondynge of litteral sence. Most sithē by the litteral sense alone, (& not by gostly sense) maye be made an argumēt, either priefe, to priuyng either declaring of a doubt, as Austē seith in his Epistle to Uincēt Dona∣tiste. S. Isidre in y^e first boke of So ueraine good. xx. Chap. settith. vii. rulis to expoūd holy scripture. And some clepē these rulis, y^e keis of scrip tur, for by these rulis y^• vnderstōding of scriptur is opēed in many thingis.

The fyrst rule is of our Lorde Ie∣su Chryste, and of his gostly bodye, whiche is holy chirche. For why, for knyttynge togidir of the heade to the bodie: holy scripture speakith some∣tyme of euereither vnder oo reasone, as vnder oo persone, and passith fro one to an other. In ensample, in. lxi. Chapter of Esaie it is seyde. He clo∣thide me wyth clothis of health, and he cumpassid me wyth clothingis of ryghtfulnes, as a spoule made fayre wyth a corowne, as a spousesse our∣ned with hir brochis. For why, this that is seyde as of spouse, is vnder∣stonden of Christe. And this y^t suith, as spousesse: is vnderstonden of holy chirche. Also in the fyrst Chapter of Songis, it is seyde. Kysse he me w^t the coss•…•… of his mouthe: for thy tetis ben better than wyne. For when it is seyde, Kysse heme. &c. It is the worde of the spousesse desyringe to haue the spouse. And this that suith,

for thy tetis. &c. is y^• word of y^• spouse preysyng the spouses. Wherfore in such things knite so togidir bi resone byfore seyde: a prudente readar o∣weth to perceyue, what accordith to the heade, & what to the dodye. The▪ ii rule is of the verie body & of the feynid body of oure Lorde Iesu Christ. For why holy chirch which is the gostly body of Christ, is a net which is not yet drawen to y^• brynk. Therfore it hath euel mē medlyd w^t good men tyll to the dome, in which these shulē be departed fro hem. And therfore in holy scripture: euill men ben preised some tyme wyth good men, wyth the which they ben mede∣led. As in the. xi. Chapter of Osee, God seyth thus. Israell is a chylde, and I loued hym. And ayene warde sometyme good men ben blamed w^t euell men, as in the fyrst Chapter of Esay. An Oxe knewe his Lorde, and an Asse knew the cratch of his Lord

but Israel knew not me & my puple vnderstode not. And sometime in the same reson it is expressyd, what per¦taineth to good men: & what to euil mē. As in y^e. i. chap. of songs it is seid I am blak but fair, ye doughters of Ierusalē as y^e tabernacles of Cedar as y^e skins of Solomō. Thes ben y^e words of y^e spouses which for reson of euil mē cōteinid in y^e chirch seith, I am blak, but for reson of good mē: it addith, But fair. And this y^• suith as for ensāple. As y^e tabernacles of Ce dar: is referryd to euil mē. For why Cedar was the sōne of Ismael as it is seid in y^e. xxv. of Genesis: of whōe Saracēs camē forth. And this y^t is addid, as y^e skyns of Solomō, is re∣ferrid to good mē. Therfore bi So∣lomō, here is vnderstōden God him silfe: bi christē expositours & Hebrus And therfore the skins of Solomon ben seyde tho with whych the taber¦nacle was hylyd. in whych taberna∣cle

good men worshypen God.

The. iii. rule is of the spryte and of the Letter. Thys rule is expounyd thus cominlye: that the hystorial ei∣ther Lytterall sense and the mystike eyther gostlye sence, is taken vnder the same letter. For whie the trueth of the storie shalbe holdē: and nethe∣lesse it shal be referryd to the gostlye vnderstondyng. Thys rule maye be expounyde also in an other manner that it be referryd also to the lytte∣ral sense, as other rulys benne. A∣boute whych thynge it is to se that the same letter hath some tyme dou∣ble litterall sense, in ensample in the first boke of paralipomenō the. xvii. chapiter God seyth to Solomō. I∣shal be to hym into a father, and he shal be to me into a sonne. And thys to the letter is vnderstondē of Solo∣mō: in as mich as he was y^• sonne of God bi grace in youth. Therfor N•…•… than the prophet clepid him amiable

to the lorde in the. ii. boke of Kyngis xii. chapiter. Also the forsayde auto∣•…•…ytie. I shalbe to hym into a father &c. is brought in of Paule, in the firste chapiter to Ebrus, as seyd to the letter of Christe hym syl•…•…e. And this is opē by thys y^t Paule bryng∣yth in to priue: that Chryste is more than Angellis. But suche pryu•…•…nge may not be made by gostli sense: as Austyne seyth ayens Uyncent Do∣natiste Forsoth the forsayde autorl∣tie was fyllyd to the letter in Solo mō. Netheles perfectly: for he was the sonne of God only bi grace. But it was fyllyde perfectlyer in Chryst that was the sonne of God bi kynd.

But nethelesse euereyther exposi∣tion is lytterall vtterlye. Nethelesse the seconde exposition, whych is of Chryst: is gostly and pryuie in some manuer, in as mych as Solomon was the fygure of Chryste.

The. iiii. rule is of all and of parte.

For why: scrypcure passyth fro one to an other: and ay•…•…newarde. As in the. xiii. chapiter of Esaie: the scrip∣ture spekyth fyrste ayens Babylon specially, whan it is seyde. The byr∣t•…•…im of Babilon. And than the scrip∣ture passyth to vnderstōd the worde generallye of al the worlde: by thys that suyth. The lord comyth fro the hyghnes of heauen: and the vessellis of his strong vengeaunce camē, that he distrye all earth. Afterwarde the scryptur turnyth ayene to speake a∣yens Babylon speciallye: whan it is seyde. Lo, I shall reise on you Me∣deis: that shulen not seke syluer.

For why Darius Medes, wyth Ci∣rus hys cosenne, toke Babilon and kyllede Baltasar, the Kynge of Ba∣bylon, as it is seyde in the fyfte cha∣pyter of Danyel.

The. v. rule is of tymes: whych rule byfallyth in. iiii. maners-In oo mā∣er, by a fygure clepid Sinodoches:

whan a parte of tyme is set for all the tyme. As it is seyde in the gos∣pel, that Chryst laye. iii dayes in the Sepulchre, and nethelesse, the fyrste day and the thyrd weren not whole dayes. In an other maner thys rule byfallyth for smalle partis of tyme that bene noumbrede sometyme in∣scripture: and somtyme ben left out. And by thys the scrypture that spea kyth of some noūbre of yeres in ma∣ny placys: settyth somtime moe yers recknyng the forseyde smale partis. In an other place, it settyth fewe•…•…e yeres: in leauing out y^e smale parts. In the thyrde manner thys rule by∣falleth, for that the recknyng of yeris begynnith in oo place at the former terme, and in an other place at the latter terme. As in the xv. chapyter of Genises, it was seyd to Abrahā. That his seed shall be a pylgrime by. iiii. hūdrid yere. And in the. xii. Chap. of Exodi, it is seyd of this pilgrimag

that the dwellinge of the sonnis of Israell in the londe of Egipt was of. iiii. hundred yere and. xxx. For the rikenyng of this more noumbre, bi∣ginyth at the tyme, in whiche it was seyde to Abraham in thee. xii. of Genesis.

Go out of the londe. &c. And the rikening of the lesse numbre, biginith at the natiuitie of Isaac that was xxx. yere aftir the goyng out of Abra∣ham fro Aran.

The fourth time, this rule falith, for y^t holy scripture speakith of thyng to coming, by y^e maner of thing passid. As in the. ix. Chap. of Esaie. A lyttle childe was borne to vs &c. And this is to signifie the certentie of prophe∣cie whose bifalling of time coming is so certeine, as if it were passid now. And this is for certenti of godis bi∣fore knowing, by whych the reuela∣ciō is made to y^• prophet. Nethlesse, such maner of spech hath no place n•…•…

but in prop hecie of predestinacion eythere full determinynge of God whiche Prophecie is whan a thinge to coming in none certeine to manis knowinge is she wid to the Prophete in that maner, by which it is in y^• by∣fore knowynge of God, whiche by∣fore knowynge as God biholdith, so wythouten feailynge thyngis to co∣mynge, as thyng is presente & passid. But in Prophecie of manassynge, suche maner of speach hath no place, whiche prophecie of manas is, whā any peyue worthy to be brought in on any puple or on a persone, is she∣wid to the prophete. Not by that y^• it is in the byfore knowinge of God, but by the order of second causis, as by the euyll deserueyngis of mē. As is that Prophecie of Ionas. iii. chap ter. Yet fourtye dayes, and Niniuie shall be distried. For why, the sinnis of that citie hadden deseruid this dis∣triynge.

Netherlesse, for such a cause is chaū∣gable, therfore sometyme the effecte (that is peyne manassid) sueth not, as here, for Niniuitis diddē penaūce and so the Lorde brought not in the peyne manassyd.

The. vi. rule is of recapitulation. That is of rehersing of thyngis done byfore. And of Anticipation either byfore takynge, that is settynge in of thyng byfore it is done. For in ho∣lye scrypture, not euerye storye and dedis ben wrytten in the same order in whiche tho bene done. And there∣fore whan latter thyngis bene set by∣fore, it is seyde Anticipaciō either bi∣fore takyng. Whā the foremer thin∣gis bene set byhinde, it is seyde reca∣pitulacion, either rehersyng of thing done bifore. As in the tenth Chapter of Genisis it is seyde of the Sonnis of Noe.

The Ilis of the heathen folke in here contreys, weren departid of the

sonnes of Noe: eche man by his lan∣gage. And within the same. x Chap∣ter it is seyde. These •…•…en the sonnis, of Cham, in kynreddes and langa∣gis. And afterwarde it is seyd in the xi. Chapter. The londe was of oo langage, and of the same wordis. Wherof it is open that this that is byfore seyde of y^e departyng of lan∣gagis, is seyde by Anticipacion. In like maner in. ii. Chapter of Genesis After that Moses in. i. Chapter had discreuid the creation either making of nought of heauen and of earth, & the departing & ourning of y^• world, he sayde, these benethe generations of heauen and of earthe, in the daie in whiche tho weren made. Wherof it is open, that this is seyde: by reca∣pitulacion, either rehersyng of thing done bifore. The. vii. rule is of y^• de∣uell & of his body. For as Gregorye seyth in the tenth. Homelie. Certis y^e deuill is heade of al wicked mē. And

all wycked mē be membres of thys heade.

And therfore the knettynge togither of the hede to the membres, the scrip ture that speakith of one: passith in y^e same knittinge togither of reason, to speake of y^• tother. As in the. xiiii. Chapter of Esaie. Wher y^• scripture weake•…•…h of the king of Babilō, that was a membre of the deuil: it passith to speake of prince of fendis, whan 〈◊〉〈◊〉 is seyd there. Lucifer that risidiste •…•…ly, howe feldist thou downe fro heauen. And in the. xxviii. chapter of Ezechiel, wher the scriptur speaketh of y^• prince of Tire it passith to speak of the deuil, when it is addid. Thou a signet eyther a printe of y^• lykenes of God, were full of wysedome and perfecte in fayrnes, in the delicite of Paradise of God. Lire seyth al this in the seconde prologe of Genesis. Here Lire rehersyth the sentence of S. Austin & of Isidre in these rulis:

and declarith hem openly by holye Scripture and reasone, and coun∣trith not Austin, but declarith hym full myche to simple mens wyt, and addith more by Scripture and rea∣sōe, y^• Austine touchith not. Though these rulis and keyes of Scripture bryngin men to greate vnderstāding therof: yet men motē take hede what is seyde of Chryste of his godheade, and what by hys manheade. For Chryst by his māheade, is seyd lesse than the father, and by the godhead he is sey de euē wyth the father. And for asmuch as Chryst is boeth God and man, we grauntē that God was deadly and dyed on the Crosse. Not by his godheade, but by the māhead of Chryste, that was ioyned in one∣heade of persone wyth the godhead. And we graunt, as the Gospel doth that man whyle he was deadly vp∣on earth: was in heauē, for his god∣heade was ther, & he also by reasone

therof. Also we moun graunte well that a man made both heauen and earth. For Christe by his godheade, (which Christe is and was mā) dyd thus. Also holy Scriptur tellith oft the thoughtis of men and of the wor dis & dedis. And whā the thoughtis & wordis and dedis of men ben con∣trari, oo Gospellar tellith y^• though∣tis, a nother tellith the wordis, and by this equiuocation either diuers speakinge, they bene accordid. Yea whan they semen contrarie in wor∣dis. Also ofte in storiall mattir, scrip∣ture rehersyth the cōmone opinion of mē, and affirmeth not that it was so in dede. In this maner the Gospel seith that Ioseph was the father of Chryste: though he neuer gendrid Christ. For Mary Christis mother was euer clene virgine. Thus the Gospell seyth, that at the beheadyng of Iohn Baptiste, Herod was sorie, & yet as doctours seyne, he was full

glad therof. But he feined him sory▪ for the puple, & the puple gessid hym sory. Also though scriptur do reherse how holimē liuiden &, doth cōmend hem grea•…•…li: it appreuith not all here dedis. For many great sāctis erridē foule in many points. And thoughe scripture do tel the stories of euil mē and dampnid, it repreueth not here∣fore all thyngis which thei didē. For though thei werē hemsilfe ful cursid: thei didē many good dedis of kynd, & sometime peraduēture many good dedis of vertue, if they werē in grace for a tyme. At the laste, take ye good hede whan the scripture speakith by commaundement to all men, & whā it geueth commaundement to certen personnes of dyuers statis. In the fyrste poynte all men moten do as it seith. In the seconde tyme, the perso∣nis of statis spicified, motē nedis o∣beye. Whan scripture speakith only by counsell, men mouue be saued

though they do not the counsell: As full many men and womē moune be saued, though they take not virgini∣tie neither continence, neither yeue all here goodis to poore men. And yet these bene here counsellis of Iesu Christ in the Gospell.