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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45340	Samaria's downfall, or, A commentary (by way of supplement) on the five last verses of the thirteenth chapter of Hosea wherein is set forth, Ephraim's dignity, duty, impenitency, and downfall : very suitable to, and seasonable for, these present times, where you have the text explained, sundry cases of conscience cleared, many practical observations raised (with references to such authors as clear any point more fully) : and a synopsis or brief character of the twenty kings of Israel, with some useful inferences from them / by Thomas Hall ...	Hall, Thomas, 1610-1665.	1660 (1660)	Wing H440; ESTC R18060	150,640	184

will be others render it ubi where So the Septuagint render it by 〈◊〉 ubi and the Apostle following the Septuagint speaking to Greeks and that in Greece alledgeth a Greek text as being most familiar and best known to them The Apostle gives the sense and meaning but not the words which is frequent in Scripture the Pen-men being intent on the matter were not curious in the words but did adde and alter what might explain and clear them yet the Prophet and the Apostle are easily reconciled thus O death I will be thy Plagues i. e. I will pull out thy Pestilent sting O grave I will be thy destruction i. e. I will get the victory over thee q. d. I the Lord Christ for to him the Apostle applies this text will redeem them from death by paying a valuable price for their Redemption this none could do but I yea I will bee the death of death I will bee its plagues and destruction it shall never prevail against my people for I will restore them to life again 1 Cor. 15. 26 54 55. 'T is not I am or I have been but 't is Ehi I will bee thy destruction Now in Hebrew the Future Tense doth oft express both the Present Tense and the Preterperfect Tense it implies not only the time to come but also the time present and the time past q. d. I am I have been and shall bee for ever deaths destroyer Christ was Virtually the Lamb ●lain from the beginning of the world and so was deaths destroyer but actually he conquered death and the grave by lying dead in the grave and by his Almighty power raising himself thence again so that death hath now no more dominion over him and his Act. 2. 24. O death I will bee thy plagues not one or two but many plagues even so many as shall destroy thee Thou didst destroy my people but now I will destroy thee thou didst triumph over them but now I will triumph over thee and lead thee and all the enemies of my people in triumph at my Chariot wheeles Psal. 68. 18. Ephes. 4. 8. for under death and the grave is Synecd●chically comprehended the conquest of all the enemies of our salvation as sin death he●● Satan banishment prisonment poverty sickness tribulation persecution famine sword c. over all these wee are more then conquerours even triumphers through Christ that loved us Rom. 8. 35 37. Hee names only death because death is the last enemy that shall bee destroyed 1 Cor. 15. 26. yet by an Argument a Majore ad minus from the greater to the less he comforts his people thus If I can deliver you from death and the grave then much more from banishment and captivity O grave I will bee thy destruction or I le bee thy rooting out and cutting off The same word is used Deut. 32. 24. Psal. 91. 6. I say 28. 2. q. d. Thou didst destroy my people but now I will destroy thee so that they may now sing triumphantly O death where is thy pestilent sting wherewith thou wast wont to torture and torment us 't is gone 't is destroyed by Christ who is thy death O death and thy utter destruction As a man that drinks a cup of poyson drinks that which will bee his ruine so the grave by swallowing and devouring Christ was conquered and killed by him Of old they did celebrate the Victories and Triumphs of Achilles Hercules Alexander Iulius Caesar and the rest of the great conquerours of the world but alas al● those dyed and were conquered by death Only Christ the King and Saviour of his Church and people by his death hath conquered sin Satan and death and hath made full satisfaction for us to the Law and Justice of God So that what the Prophet speaks here of the restauration of the Jews in particular the Apostle applies to the general Resurrection of the dead when this corruptible shall have put on incorruptio● and this mortality shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in Victory O death where is thy sting c. 1 Cor. 15. 54 55. Where the Apostle alledgeth two Texts and 't is usual with the Pen-men of the New Testament to alledge divers Texts out of the Old Testament and compose them into one in the New So doth Peter speaking against Iudas Act. 1. 20. 't is written in the book of the Psalms let his habitation be desolate and his Bishoprick let another take the former part is taken out of Psal. 69. 26. and the latter part out of Psal. 109. 7. So Mark 1. 2 3. the former part is taken out of Mal. 3. 1. the latter part from Esay 28. 16. So Christ himself Mat. 21. 13. alludes to Esay 56. 7. and Ier. 7. 11. So here the Apostle cites one text out of Esay 25. 8. he will swallow up death in Victory The other is Hos. 14. 13. The seventy render it thus devorabit mors praevalens Death devours all but this is contrary both to the sense of the Prophet and the Apostle who speak not of the prevailing power of death but of the power of Christ over death Death is swallowed up in Victory and that great devourer of all is by Christ devoured This promile is now fulfilled in the death of Christ who hath already destroyed the power of death for his people and shall bee compleatly fulfilled at the Resurrection of the dead when all corruption and mortality shall bee totally taken away and death shall bee swallowed up in Victory for ever In the sense of this mercy the Apostle breaks forth ravished as it were with the contemplation of this conquest over death into a triumphant song which all the Saints shall sing at the last day when they shall bee totally freed from the captivity of death and the grave then shall they insult over subdued death and say O death where is thy sting wherewith thou hadst wont to wound all creatures O grave where is thy victory by which thou hast hitherto kept the dead under by force which now thou must render again as not being able any longer to hold them under thy power Rev. 20. 13 14. It is onely sin by which death hath power over us and it is the just rigor of the Law which inflicts death upon us for sin But thanks bee to God who hath given us the victory over sin which is the cause of death and over death which is inflicted for sin through Jesus Christ our Lord by whom wee obtain an immortal and incorruptible life Thus the Apostle hath faithfully given us the sense of the Prophet though not his very words The summe and substance of all is this Though Ephraim hath been an unwise Son and hath delayed his returning unto mee yet his impenitency and security shall not retard or disanul my faithfulness and truth unto my people I

of fire and of burning would purge out of you every thing that offends that your scumme of Blasphemy Heresie Hypocrisie Unrighteousness c. may no longer abide in you but that the Name of your great and famous City may forever bee Iehovah Shammah The Lord is there This is and shall bee the Prayer of Kingsnorton Novemb. 17. 1659. Your Servant in the Lord THOMAS HALL TO THE READER HAving occasion lately to peruse Mr. Burroughs on Hosea 13. 13. I found that his Commentary was defective and that Mr. Burroughs that Prince of Preachers died before hee had finisht the Chapter whereupon I perused the remainder of the Chapter and finding it to bee very pat and pertinent to these present drowsie dangerous times wee live in and that no man had set upon it this twelve years for so long hath Mr. Burroughs been dead I having a little respite in the strength of my God I set upon it and by his assistance have at last compleated it It is true it hath cost mee some pains the most of these five Verses being so turned and tortured so intricate and perplex admitting of so many various Lections and Senses and Interpreters are so divided amongst themselves that hee had need of a great deal of Prayer and Patience that undertakes them I think there are not many harder Verses in the Bible than some of these that I have lighted on yet by a good hand of providence I have gone thorow them and have not balked any known difficulty but have made all as plain and intelligible as possibly I could Many Posthumous works have had Supplements excelling their Predecessors this cannot bee expected here All that I can promise thee is this that I have as fully and faithfully explained the Text as possibly I could I have raised thence many useful Observations and given in References because I understand they are very acceptable to many to such as inlarge upon any point more fully Some Common places are succinctly handled and if any Controversie occur according to my custom and calling they have a lash and a pass As for the fourteenth Chapter it is piously and pithily opened by two very grave judicious men So that now you have the whole Prophesie compleated If thou reap any benefit give God the praise who is pleased to shew light in the darkness and strength in the weakness of Thine in the Lord THOMAS HALL Samarias Downfall OR A COMMENTARY By way of Supplement on the five last verses of the thirteenth Chapter of HOSEA HOSEA 13. 12. The iniquity of Ephraim is bound up by God his sin is hid with him THis Chapter contains the sum of the eleventh Sermon of Hosea wherein the Propher like the sweet Singer of Israel treats both of Judgement and Mercy and useth both drawing and driving Motives one or both of which usually work upon all ingenuous dispositions to bring them to Repentance And since God hath ordained the Law to make way for the Gospel and Humiliation to go before Consolation therefore the Prophet first denounceth Judgements against Israel and specially that of the Sword which should cut off his Kings destroy his Kingdome take a way all their pleasant things and make them a desolation neither was God to bee blamed for all this for it was their own sins that had brought those evils upon them viz. their Idolatry Pride Carnal-confidence Impenitency Stupidity 〈◊〉 and Forgetfulness of that God who had raised them to great glory and dignity 2. He sets forth the fierceness of Gods wrath against them ver 7 8. Great blessings when abused bring great judgements Their sins had turned God their great Benefactour into a Lyon a Leopard a Bear and imbittered his soul against them They dreamt they should finde him a God all of mercy he tells them they are mistaken for now they should finde him a God full of fury 3. Whereas they might think to escape because God had so long forborne them the Prophet by a Prolepsis prevents this conceit Ver. 12 13. The iniquity of Ephraim is bound up and his sin is hid q. d. Ephraim thinks now he may take his pleasure since his iniquity lyes hid and he hath so long escaped but mark what follows ver 13. The sorrows of a travelling woman shall come upon him As the pleasure of conception hath the pangs of child-birth attending it so this secure and pleasant people shall certainly meet with sorrow in the end and therefore Ephraim is but an unwise son and guilty of great folly in that he doth not speedily make his peace with God 4. Lest they should be despondent and despair he intermixeth comfort with his threatnings and allayes the terrours of the Law with the promises of the Gospel ver 14. 5. Yet lest they should grow secure after a little hyperbaton and interruption of the order of the words he returns to denounce judgements and tells them that notwithstanding the promise of deliverance yet first they must expect a desolation of the chief City and the Kingdom ver 15. 16. In this twelfth Verse we have briefly set forth the desperate and deplorable condition of Gods people they were come to that height of wickedness and grown so stupid under Gods stroaks that now they must expect no more pardon nor look that God should bear any longer with them So that in these words the Lord meets with the vain conceits of the loose persons of those times who soothed up themselves in their evil wayes and because the Lord suspended his judgements for a time therefore they never suspected them but thought that the Lord was such a one as themselves that is no way displeased with their sins but since he connived at them therefore they conclude he slept took no notice of them but had utterly forgot them But they are much deceived saith the Lord for I have seen all their wickedness and have sealed up all their sins till the due time of revealing them which is now at hand be come 'T is true I have borne long with them let that offend none for I have not forgot their provocations they are all bound and bundled up so that not one of them shall be lost but they shall dearly reckon for them all together As God hath a book of remembrance wherein he records the good deeds of his people which shall one day be publisht to their everlasting praise Mal. 3. 16. So he hath a book of remembrance wherein he records the wickedness of the wicked which shall ere long be publisht to their everlasting shame As the sin of Iudah was written with a pen of iron and an adamantine claw so that it should not easily be blotted out Ier. 17. 1. So all the sins of Ephraim from the time of Ieroboams reign to their going into captivity were bound up and sealed that they might not be lost Papers that lye loose and unbound are scattered with every wind but when they

displeaseth us but what pleaseth God should please us wee should quiet our selves in such dispensations as our Saviour did Matth. 11. 25 26. Even so O Father because it pleaseth thee q. d. since it is thy good pleasure to hide the mysteries of salvation from the wise men of the world and to reveal them to simple men and women it pleaseth mee well because it is thy good pleasure so to have it Wee are apt to confine Gods grace to the order of nature and external accomplishments Amongst all the sons of Iesse even Samuel the Seer would not have chosen David the youngest and the least regarded and therefore set to keep Sheep to bee King of Israel yet God makes choice of him and leaves his brother Elia● Shammah and Abinadab the proper persons great Souldiers and prime Courtiers Gods blessing goes not by carnal seniority but by spiritual grace and choice Hee is wiser than the wisest and often chuseth where man leaves and leaves where man chuseth as wee see in Abel Sem Abraham Isaak Iacob Iudah Ioseph being younger brethren who yet were preferred in favour before Cain Iaphet Haran Ishmael Esau Reuben Simeon Levi. This God doth not onely to magnifie his Soveraignty and free grace but also to cheek our vain thoughts who are apt to limit the holy One of Israel to our wayes and inventions 2 Gods Minister must use plain and familiar expressions for the better convincing of their people both of their sin and misery The Prophet here useth similitudes from a travelling woman from the East-wind and the Lord by way of aggravation of their sins tells them That hee had spoken to them by his Prophets and had multiplied Visions and given them much preaching yea and the better to convince them he had used similitudes by the Ministry of his Prophets Hos. 12. 10. This is an excellent way of preaching and prevailing it doth notably illustrate the truth and creep into mens affections Galeacius Caracciolus an Italian Marquess and Nephew to a Pope was converted by an apt similitude which hee heard from Peter Martyr Similitudes are more memorable and suit best with the capacities of all For 1 Thereby things are brought to our sense 2 Then to our understanding 3 To our memory 4 To affection and practice This made the Prophets so frequently use them Isa. 5. 1 2. and Ezek 16. 3. and Hos. 14. 5. to 9. Nathan caught David with a Parable 2 Sam. 12. 1 2 c. and out of his own mouth condemns him Christ who spake as never man spake whose words were full of power and authority yet the better to work upon his hearers did frequently use Parables from the Sower from Leven from Mustard-seed Flowers Feasts from a Treasure c. Matth. 13. and 24. 32. Mark 4 33. Luk 13. 6. Ioh. 20. 5 6 c. And the Apostle fetcheth similitudes from Runners and wrastlers c. 1 Cor. 9. 24. 2 Tim. 4. 6. Wee are naturally very uncapable of the best things 1 Cor. 2. 14. like a dull Ass Colt untractable Iob 11. 12. Wee are slow to beleeve and hard to perceive the truths of God Christ blamed his own Disciples for it Luke 24. 25. Plain preaching is the best teaching it is the best way to convince and convert men and if plain familiar preaching will not work certainly dark mysterious preaching will never do it Hence Christ tells Nicodemus that if when hee had spoken of earthly things they beleeved not how will they beleeve when hee shall speak to them of heavenly things Ioh. 3. 12. This made Paul that he had rather speak five words in a known tongue to edifie others than ten thousand in an unknown tongue 1 Cor. 14. 19. That is the best preaching which sets forth things to the life and makes them as plain as if they were written with a Sun-beam Wee should therefore admire the riches of Gods mercy to us in co●descending to teach us so plainly and familiarly using all means to convert us and bring us home to himself so that if any perish for want of knowledge they may thank themselves for God hath left no means unassayed to do us good Hee hath used comparison from things 1 Natural 2 Artificial 3 Ceremonial 4 Moral 1 In Scripture the Lord draweth comparisons from things Natural thus to shew his tender love and care over his people hee alludes to a mothers love to her childe and to a Hen that with much tenderness gathers her chickens under her wings and compares his people to the apple of his eye Psal. 17. 8. Zach. 2. 8. which is guarded with five Tunicles the better to preserve it from danger 2 From Artifical things from plowi●ng sowin Silver-smiths trying their mettals in the fire Psal. 12. 1 Thess. 5. 21. 3 From Ceremonial things Psal. 51. 8. Purge mee with hysop alluding to the cleansing of the Lepers under the Law 4 From Moral things Isa. 66. 12. Many complain they are not book-learned 1 whose fault is that thou canst not plead ignorance for want of means 2 If thou couldest read never a letter yet the book of the creature is written in such large characters that hee who runs may read them had wee but spiritual hearts wee might learn many spiritual lesson from them 3 Obs. The higher in mercy the deeper in judgements if men abuse them Fruitful Ephraim that was the head of the Tribes and advanced above his brethren is now for his sins made the most contemptible amongst them Hence Zanchy reads the words thus Quoniam Ephraim fructificavit c. Seeing Ephraim is fruitful amongst his brethren i. e. since hee abounds in riches power and many priviledges above the rest of the Tribes these shall be so far from saving him that God will bee more fierce against him for abusing them Capernaum that was exalted to heaven in the abundance of the means of grace for it was the City of Christs residence where hee frequently cured the sick preached and wrought many miracles yet for their ingratitude unfruitfulness and abuse of those means they were thrust down to hell i. e. They lost their priviledges they were brought to a very low and miserable condition so as at this day they are a desolation and not three houses standing where those three famous Cities Corazin Bethsaida and Caperna●m stood and at last they shall bee damned in hell too for contemning so great salvation when offered to them Matth 11. 23. As Ahashuerus said of Haman that had abused his favour Hang him on a Gallows fifty Cubits high so will Christ say of such Plunge them into hell so much deeper than others because they reject Christ when hee is tendred them None sink so deep in hell as the lewd licentious Christian Favour abused increaseth sin and mens offences are aggravated by their obligations If Turks and Tartars shall bee damned debauched Christians shall bee double damned because they bring a reproach