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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	chronicle_n	king_n	samuel_n	2,348	5	9.6126	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

none of these Bookes should perish which are canonicall That fable of Esdras then is to be rejected lib. 4. The fable of Esdras rejected cap. 4. 23. So cap. 14. 21. to the 24. verse he sheweth how the booke of God was lost in the Captivity and that Esdras the Scribe by holy inspiration wrote it all anew againe but this is false see we not how Daniel read out of the prophesie of Ieremie how long the captivitie should last Dan. 2. 9. The booke of God then was not lost in the captivity and written anew againe by Esdras but onely he set the bookes in order after Esdras wrote nothing of the Scriptures but onely set the bookes in order the captivity nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did nothing in correcting the booke of God but onely set it downe in order But we reade often times in the Scriptures of many Bookes wanting now which were extant before as the Bookes of the battels of the Lord Num. 21. 14. By this it cannot bee inferred that any canonicall Ans booke is perished for this word Sepher signifieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relation as well by word as by write Secondly although wee grant that it was a written booke yet it will not follow that it was a holy Booke Thirdly although we grant that it was an holy booke yet it will not follow that it was a canonicall booke The bookes of the Chronicles of the Kings of Iuda and Israel were but civill records and belonged nothing to the canon of the Scriptures Some things written by the Prophets not as they were Prophets Secondly some bookes that were written by the Prophets were not written by them as they were Prophets Salomon wrote of Hearbes Trees and Plants 1 King 4. 33. But what bookes were these They were but bookes of things which were under the Moone and of things corruptible and because they served not for the edification of the Church afterwards therefore the Hezekiah buried Salomons bookes of physick Lord suffered them to perish Suidas saith that the booke which Salomon wrote of Physicke was affixed upon the gate in the entrie of the Temple and because the people trusted too much in it neglecting the Lord as Asa put his trust in the Physitians 2 Chro. 13. therefore Hezekiah caused to pull away this booke and bury it And the Talmud saith that Hezekiah did two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorable things First Ganaz Sepher rephuoth Abscondit librum medicinarum He hid the bookes of Physicke which Salomon had written And secondly Cathath nahhash hannehhushoth shegnashe Moshe Comminuit aeneum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem quem fecerat Moses He brake the brasen Serpent which Moyses made Salomon spake three thousand Proverbes 1 King 4. 32. yet of all these Proverbes scarce eyght hundred are put in the Canon Some of these Proverbes the servants of Hezekiah King of Iuda copied out Prov. 25. 1. And as they saw the King their master bury Salomons booke which he knew was hurtfull to the Church so those servants copied out these Proverbes which were profitable Salomons Proverbs and Songs which were not profitable to the Church perished for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod canticorum quae Salomonis rather then canticum canticorum quod Salomonis it was the most excellent Song of all Salomons Songs rather then the excellentest Song compared with other Songes But all bookes written by thē for the whole Church none of them are perished as the Prophesies of Nathan Ahija and Iddo For Burgensis observeth well upon 1 Chro. 29. That the first booke of Samuel is holden to be written by Samuel himselfe So the second Booke of Samuel and the second booke of the Kings were written by Nathan and Gad who lived with David and Salomon and wrote untill the death of Salomon then Iddo and Ahija wrote the historie following of Ieroboam interlacing somethings of Salomon and Rehoboam 1 Chron. 29. 29 Now the acts of David the King first Object and last behold they are written in the booke of Samuel the Seer and in the booke of Nathan the Prophet and in the booke of Gad the Seer with all his reigne and his might and the times that went over him and over Israel and all the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Not onely the things which David did in Israel are Ans set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar against the Moabites and against Tobh King of Hemath And where it is sayd over Hieron in Esa 13. all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh and therefore in the originall it is Haaratzoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that earth 2 Chro. 33 19. The prayer of Manasseh and how God Ob. was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16. 5. 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1. 13. But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings First we must know that there were many Prophets Answ who prophesied whose prophesies were never written as the prophesies of the children of the Prophets and the prophesies of those who prophesied from the Some

masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere distinguish them still frō the Apocryphall Bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from Reason 1 the antiquity of the Scriptures all this time was tempus Scriptura contestatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen that is it was an hid or an unknowne time to them After the flood the Scriptures goe on and they set downe to us the history of the Church but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum Prometheus and nothing is set downe in the Heathen history before the Olympiads of the Graecians which was but in the dayes of Vzziah See how farre Gods Word exceedeth humane history in antiquity It beginneth with the world and endeth with it Luk. 1. 70. as he spake by the mouth of his holy Prophets which have beene since the world began Secondly the matter contained in the Scriptures sheweth Reason 2 them to be Divine Many histories shew us the heavy wrath of God upon man for sinne yet the Scriptures only shew us morbum medicinam medicum it sheweth us both the sicknesse the physicke and the Physitian to cure it Thirdly the Scripture setteth downe things necessary Reason 3 onely for our salvation and nothing for our curiosity The Scriptures not written to satisfie mens curiosity It is often repeated in the Bookes of the Kings and Chronicles The rest are they not written in the Bookes of the Chronicles of the Kings of Iuda and Israel So Ester 10. 2. The rest are they not written in the Bookes of the Kings of Persia The holy Ghost would meete here with the curious desires of men who desire still to know more and more and to reade pleasant discourses to satisfie their humours as if the Spirit of God should say I have sufficiently told you here of the Kings of Iuda and Israel and of Persia and so farre as concerneth the Church and may serve for your edification it is not my manner to satisfie your curiositie if ye would know more go to your owne Scrowles and Registers where yee shall finde matter enough to passe the time with To bee short the Scriptures are not given to passe the time with but to redeeme the time Fourthly the prophesies set downe in the holy Reason 4 Scriptures shew them to be Divine for they distinguish the Lord from all the Idols of the Gentiles and the Divels themselves Esa 41. 22. Let them shew the former things what they be that we may consider them and set our hearts upon them and shew us the things that are to Renunciare proet●rita anunei are presentia p●enunciare futura come hereafter that we may know that yee are Gods Here the Prophet distinguisheth the true God from the false Gods and true prophesies from false If they could tell of things by-past and relate them from the beginning and joyne them with the things to come then he would confesse that they were Gods and that their prophesies were true To tell of things past is not in respect of time for the Angels and Divels can tell things fallen out from the beginning of time but it is in respect of the things themselves when they tooke beginning this is onely proper to God Psal 139. 16. In thy Booke all my members were written which in continuance were fashioned when as yet there were none of them Hee can joyne things by-past with things that are to follow and can tell certainely of things to come There is a twofold beginning of things The first is exordium rei The second is exordium temporis The Angels know exordium Exordium temporis rei temporis but not exordium rei for the Lord onely knoweth things before the foundation of the world was laid Ephe. 1. 4. He who knoweth certainely the beginning of things can onely certainely fortell the event of things as though they were present Hos 12. 4. hee wept and made supplication to him he found him in Bethel and there he spake with us Here the thing past he applyeth to the generation which was present because hee knew exordium rei The plaine and cleare manner of setting downe the Scriptures sheweth them to be Divine Esa 8. 1. Take Reason 5 a great roule and write in it with a mans pen Behheret enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is cleerely that the simplest amongst the children of men may understand it Deut. 30. 11. This commandement which I command thee this day is not hidden from thee neyther is it farre off In the Hebrew it is Lo niphleeth non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separatum a te that is it is not separated from thy knowledge that thou cannot understand it and it is not farre from thee for these things which are obscure and doubtfull which we cannot take up are sayd to be farre from us these things which wee understand againe are sayd to be neare us Rom. 10. 8. But it may be sayd that there are many things hard in Ob. the Scriptures and cannot well be taken up We must distinguish these three the obscurity in the Ans things themselves the perspicuity in the midsts as they are set downe and thirdly the dulnesse of our Obscurita● est vel●n rebus ipsis modo tradendi conceptione conception to take them up There are many matters handled in the Scripture which are hard to be understood and we are dull in conception to take up these things yet they are clearely and plainely set downe in the word Christ sheweth all these three Ioh. 3. 12. If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things If I have told you earthly things that is illustrated heavenly things to you by earthly comparisons here is Christs plaine manner in setting downe his word And yee beleeve not here is our dulnesse in taking up these things which are plainely set downe How shall yee beleeve if I shall tell you of heavenly things here is the obscurity of the heavenly matters contained in the Scriptures The Church of Rome confoundeth still these three Obscuritas rei nostri conceptus cum perspicuo modo tradendi the obscurity in the matter the dulnesse of our conception with the cleare manner of manifestation of these things in the Scriptures The Heavenly consent and agreement amongst the Reason 6 writers of the holy Scriptures sheweth them to be Divine There were

not this tongue So Psal 114. 1. they departed from a people of a strange language or a barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people they called them all barbarous whom they understood not and because the Iewes understood not the Aegyptian tongue therefore Ioseph made him to speake to his brethren by an Interpreter Genesis 42. 23. The Cananitish language was a daughter of the Hebrew The Cananites language a diolect of the Hebrew tongue or rather one with the Hebrew tongue and this we may perceive by the names of the townes men and places which were imposed to them by the Cananites as Iericho Salem Kiriath-arba Kiriath-Sepher Beth-dagon so the names of men Melchizedeck Adonibezek Abimelech And if the Cananitish tongue had not beene all one with the Hebrew how could the Patriarches have kept conference with those in Canaan and made their Bargaines and Contracts with them this is cleare also by the example of Rahab who could speake to the Spyes and they understood her and so Ioshua to the Gibionites The Lord would have this tongue continued amongst the Cananites because the Hebrewes were shortly to inhabite that land and to converse with the Cananites for a while untill they had rooted them out There is some of the Old Testament written in the Some of the Old Testament written in the Chaldee tongue Chaldee tongue which hath great affiance with the Hebrew and some of it written in the Syrian dialect as Iob which the Idumeans used and it differed little from the Hebrew tongue but it differed much from the Syrian language now but more from Arabia Ismaelitica which the Turkes speake now in Asia and Africa There are some words found in the Old Testament which are Egyptian Gen. 41. 43. Some Phaenitian as Chabbul 1 King 9. 13. Some Persian words as Pur Esth 9. 24. and some moabitish There is one verse in Ieremy originally written in the One Verse in Ieremie originally written in the Chaldee tongue Chaldee tongue Ier. 10. 11. whereas all the rest of that prophesie is written in the Hebrew tongue The gods that have not made the heaven and earth even they shall perish from the earth and from under these heavens The reason why this verse was written in the Chaldee tongue was this because the Iewes now were to be carried to Babylon and when they should be sollicitated there to worship their gods they should answer them in their owne language cursed be your gods for they made neyther heaven nor earth That of Daniel and Ezra which is written in the Chaldee tongue was transcribed out of the roules and registers Something 's taken of the registers of the Chaldeans and insert in the Scriptures of the Chaldeans and insert in the bookes of God but that which the holy Ghost indited originally to Daniel and Ezra was written in the Hebrew tongue the rest was borrowed but out of their registers as first Nebuchad-nezzers dreames Dan. 2. So Nebuchad-nezzer setteth up a golden image Cap. 3. So Nebuchad-nezzers dreame Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue the seventh Chapter is onely excepted it is written also in the Chaldee tongue although it was originally endited to Daniel because it is a more cleare exposition of the monarchies revealed before to Nebuchad-nezzer and Belshasser and set downe in their owne Registers in the Chaldee tongue but the eight Chapter and the rest are wholly written in the Hebrew tongue which were indited immediatly by God to Daniel and not transcribed out of their registers as the rest were So that part of Ezra which is written in the Chaldee tongue is but transcribed and written out of the decrees and letters of the Kings of Media and Persia from the eleventh verse of the fourth Chapter to the seventh Chapter The Chaldeans and Persians used to register and keepe a Chronicle of all their memorable deedes and what befell them and so of their visions and dreames and they caused to write them and interpret them so did the Persians Esth 9. 32. and Daniel wrote these visions in the Chaldee tongue and he set them downe for the good of the Church that they might understand that their conditions should be under the Heathish Kings The holy Ghost borrowed somethings first from Something 's in the Scriptures borrowed from the Heathen History the Poets and secondly from the history of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9. 32. and he who wrote the Booke of Esther borrowed the history out of that booke These things which are borrowed from the Something 's in the Scripture borrowed from the Iewish History Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7. 5. So it is easier for a Camell to goe thorow the eye ef a Needle Matth. 19. 24. So it is hard to kicke against prickes Act. 9. 5. Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis proveth out of Georgius See Scaliger Euseb Pag. 245. Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1. 5. Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the

these Paraphrases cleare the Text then Paraphrases where they cleare the Text are to be used we are to make use of them Example Gen. 2. 24. He shall leave father and mother and cleave unto his wife Onkelos paraphraseth it thus he shall leave Domum cubilis where the Paraphrast alludeth to the ancient custome of the Iewes for the children lay in their fathers chamber before they were maried Luk. 11. 7. My children are with me in bed Example 2. Gen. 12. 5. And Abraham tooke all the soules which he had got in Charan Onkelos paraphraseth it thus Omnes animas quas subjecerat legi Example 3. Gen 49. Ruben excellens munere dignitate Onkelos paraphraseth it thus Excellens principatu Sacerdotio for hee that was the first borne at the first was both the Prince and the Priest in the Family Example 4. Gen. 49 27. Beniamin a ravening woolfe he shall eate the prey in the morning and shall divide the spoyle at night The Paraphrast paraphraseth it thus In his possession shall the Sanctuary bee built morning and evening shall the Priests offer their offerings and in the evening shall they divide the rest of the portion which is left of the sanctified things Of interpretation of Scripture THe third outward meane whereby the Lord maketh the Scripture cleare to his Church is Interpretation and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation of the Scriptures maketh the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people to understand them for when the Scriptures are not interpreted they are like a Nut not broken The Scriptures not being interpreted to the people are like a Nut not broken When Gideon heard the dreame and the interpretation of of it Iud. 7. 15. In the Hebrew it is Veshibhro the breaking of it a speech borrowed from the breaking of a Nut for as we breake the shell that wee may get the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kernell So the Scriptures must bee broken for the people and cut up for their understanding It was the manner of the Iewes in their Synagogues after that the Law and the Prophets were read to Interpret the scriptures Act. 13. 15. And after the reading of the Law and Prophets the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on And therefore the Synagogue was called Beth midresh Domus expositionis we see the practise of this Nehem. 8. 8. Legerunt cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositione intellectus They read the Law clearely to the people and caused them to understand those things which were read this was the fruite of their interpretation So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16. 10. Conferre places with places The giving of the sense here is more than to give the grammaticall interpretation of the words they gave the sense and the spirituall meaning of them when they preached Noah was a Preacher of righteousnesse 2 Pet. 2. 5. The Church is not onely the keeper of the Scriptures but also an Interpreter of them This word Kara signifieth both to Reade and to Promulgate Esay 29. 12. 61. 12. Zach. 7 7. Act. 10. 20. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Mikra which signifieth Reading signifieth also an Assembly or Convocation to teach us that the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convocatio Scripturo sacra ought to bee read in the congregation and holy assemblies and ought likewise to be expounded The conclusion of this is The Lord useth so many meanes to make the Scripture cleare to the people and yet the Church of Rome goeth about to stoppe these Fountaines of living waters that the people may not drinke of them As the Spies raised a slander upon the Land of Canaan saying that it was unpossible to be won so doe they slander the Scriptures of God with obscurities and say that it is impossible for the people to understand them EXERCITAT XVI Of the division of the Scriptures They have Moses and the Prophets Luc. 16. 29. THe scriptures are divided into the old and New Testament The old Testament againe is divided into Moses and the Prophets and sometimes the Law is put for the whole old Testament Rom. 3. So Ioh. 7. 49. Esay 2. 3. And sometimes the Psalmes are called the Law Ioh. 15. 25. That the word might be fulfilled which is written in their Law they hated me without a cause So the Prophets are called the Law 1 Cor. 14. 21 In the Law it is written Moses is divided into Hammitzua Commandements Chukkim statutes and Mishpatim judgements that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentateuchus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Morall Precepts Ceremoniall and Iudiciall The Iewes againe divide the old Testament into the Law the Prophets and Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propheta priores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores writings but usually these that were not confirmed by Vrim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets are divided in Rishonim Acharonim the former and the Latter the former Prophets are Ioshua Iudges 1 Samuel 2 Samuel 1 Kings and 2 Kings They are called the former Prophets because they intreat of the historie past and present Act. 3. 24. Yea and all the Prophets from Samuel and those that follow after Samuel is sayd to be the first of the Prophets therefore Iere. 15. 1. Though Moses and Samuel stood before me Samuel is the first of the Prophets then it is most probable that he wrote the bookes of Ioshua and Iudges Ioshua is the first in order of the Prophets therefore the Haptorath which is set upon it is called Haphtorah laetitiae legis They were glad when they ended the Law and began the Prophets But Samuel seemeth to bee the writer of this booke Others call them the first Prophets because they saw the first Temple and they call them the latter Prophets because they prophesied in the time of the second Temple as Haggai Malachi Zacharie But they are all rather to bee called Acharonim latter Prophets because they foretell things to come and they are divided into the great Prophets and into the small The great Prophets are Isaiah Ieremiah Ezekiel and Daniel The latter Prophets are called Teresar pro Tere gnasar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem that is two and ten and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Testimonie cited by Matthew cap. 2. 23. That it might be fulfilled which was spoken by the Prophets This Testimonie is found but in one of the Small prophets yet it is said to bee spoken by the Prophets and they gave this to be the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all these Twelve small Prophets were