The Argument of the Twelve Lesser Prophecies

(Margin: S. Jero. Prologo. li. Reg. S. Aug. li. c. 18. c. 29. civit. Theod. Isidorus.) (Margin: Four are called the greater prophets, and twelve the lesser.) Why Isai, Jeremie, Ezechiel, and Daniel are called the four greater Prophets, and these twelve the lesser: there seemeth no other certain and proper reason, but because they write more largely, and these more briefly. For otherwise without essential difference, all the sixteen, as also Baruch ( whose book is inserted with Jeremies ) and Moyses, Samuel, the Royal Psalmist David, Nathan, Elias, Eliseus, Esdras, Nehemias, (Margin: All these and many others were as properly prophets as the chiefest.) and many others, some writing books, some not, were absolutely true Prophets of God, endued with the holy spirit of prophecy; had the like revelations, with the same assurance of truth, in great part of the same Mysteries, as well pertaining to the old Testament, as to the New. (Margin: Epist. ad Paulin.) And so these twelve, contracted into the straitness of one volume (saith S. Jerome) multò aliud, quam sonant in litera, praefigurant. Prefigure a far other thing, than they sound in the letter. (Margin: In Osee. 1.) Signifying, as he elsewhere explicateth, that they do foreshew many important things, not only pertaining to the Jews, and some other peoples of those former times, but also of all nations to be converted to Christ. (Margin: Of these 12, six prophesied before the captivity of the 10 tribes.) They were not all at one time: but Osee, Joel, Amos, Abdias, Jonas, and Micheas, prophesied before the captivity of the ten Tribes. (Margin: Other three also before the captivity of the two tribes, & three after the relaxation.) Nahum, Habacuc, and Sophonias, after that captivity, and before the captivity of the two Tribes. And the other three Aggeus, Zacharias, and Malachie, after the relaxation from captivity. Neither did they all prophesy in the same places: nor concerning the same people; and so have their particular arguments, as we shall briefly note of every one, as they follow in order.

Here we may note for instruction of the vulgar reader, that the Prophets commonly use one of these names, when they direct their speech of the (Margin: Special names signifying the kingdom of two tribes.) kingdom of two Tribes: Juda, Benjamin, Jerusalem, or The house of David.

Because Juda was the chief, and most worthy tribe. Benjamin the other only tribe (besides Levi) that joined with Juda. Jerusalem the Metropolitan and Royal city, where both the Temple, and Kings palace were situated. The House of David is the family, whereof succeeded all the kings of that kingdom, so long as it stood; and of which some remained in more estimation than any other even to Christ.

Likewise they use some of these other names, when they speak of the (Margin: Others signifying the ten tribes.) kingdom of ten Tribes: Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven.

For that their first king Jeroboam was of the tribe of Ephraim, and so descended from Joseph; Samaria, and Jezrahel were the chiefest cities of that kingdom; Bethel was one of the places (Dan the other) where Jeroboam set up the two calves. Which place was otherwise, & more truly called Bethaven, the house of the idol, or of vanity, or iniquity. (Margin: Israel and Jacob ambiguously signify both kingdoms.) The names also of Israel and Jacob, were more commonly used for the ten tribes; who being more in number usurped, and appropriated to themselves the names of their general Progenitor, and Patriarch. Yet sometimes these names import all the twelve tribes, including also Levi. And sometimes, especially after the captivity of the ten tribes, these names signify the two tribes only: which more imitated Jacobs steps and virtues, than the ten.