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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

with the Prophets to intermingle comforts with their threatnings to keep Gods people from despaire So Hos. 1. and 2. and 11. Amos 9. 8 to 15. Before he had threatned destruction to the wicked now he comforts the Penitent In the words we have 1. The deep distress that Gods people were in they were in the hand of the grave and in the jaws of death i. e. they were as 't were dead and buried in captivity The word Sheol signifies both the grave and hell 1. 'T is taken for the grave so Gen. 37. 35. ●rov 30. 16. 2. For hell Metaphorical i. e. some deep distress Psal. 86. 13. 3. For the local hell Prov. 15. 11. Wee may take in all these for Christ hath Redeemed us from them all and triumphed over them on the Cross Colos. 2. 14. 2. Here is a Promise of their Redemption from this their misery I will ransom them from the power of the grave What is that why exegetically 't is added I will redeem them from death i. e. I will bring my Elect out of their captivity where they lay for dead as 't were and this deliverance shall bee to them a pledge of their Resurrection to eternal life 3. Here is the manner how this shall bee done set forth by a Prosopopeical Apostrophe to death and the grave whom he brings in as some living enemy and therefore calls to him saying O death I will bee thy death O grave I will bee thy destruction q. d. O death thou seemest to be mighty and powerful but I will disarm thee of it all I will not only bite thee but destroy thee 't is not morsus as the Vulgar but exitium an utter destruction of these enemies of our salvation 4. Here is the certainty of this deliverance drawn from the constancy of God in keeping his Promise and from the immutability of his decree Repentance shall be hid from mine eyes q. d. I will never repent of the mercy which I have promised them but my goodness to them shall be firm and unalterable This sense suits best with the Original and with the context wherein God promiseth a choice mercy to his people The Vulgar and the seventy render it consolation is hid from mine eyes 't is true the word in the Original signifies consolation as well as repentance but to render it as a threatning here as if God should say I am fully determined to destroy my people for consolation is hid from mine eyes This is very improper here for it confounds the context and the scope of the Verse which is to comfort and not to disquiet Gods people In it the Prophet the better to strengthen the faith of Gods people doth highly extol Gods Almighty power for when wee are in straights wee are very apt to question that Num. 11. 13 21 22 23. Psal. 78. 19. To an eye of sense Gods people lying in captiviy were as dead men and past all hope of recovery I but saith the Prophet though ye were dead yet God can raise you again for hee 's Lord of death and hell and hath a sovereign power over them all though death conquers all yet hee conquers death though it be mighty yet God is Almighty and there 's nothing too hard for him he will be the death of death and if none will redeem you thence yet he will Quest. The Question is of what Redemption and deliverance doth the Prophet here speak whether of a corporal or spiritual Redemption Ans. Of both 1. Literally the Lord promiseth to free his Elect and penitent people from the grave of their captivity Banisht men are counted as dead men especially in a civil sense and the place of their banishment is as the grave Now many of the remainders of Israel after the destruction of their Kingdom joyned themselves to the Jews and with them came out of Babylon Though for their Idolatry and ingratitude hee threatned perpetual banishment to them yet for the comfort of his people that then were and after should arise hee promiseth a Redemption for them Hos. 1. 10. which was fulfilled about two hundred years after that Samaria was taken when Cyrus proclaimed liberty to the Jews to go build the Temple Ezra 1. 2. Typically it alludes to our Spiritual and eternal Redemption by Christ and our conquest over death and hell by him By Adams sin death came upon all men Rom. 512. but Christ by his Resurrection hath freed us from the power of death and hath led it captive which formerly led us captive Ps. 68. 18. Eph. 4. 8. This is the Redemption saith Zanchy which is principally and properly here meant for though the people of Iudah after seventy years captivity in Babylon did return again out of it yet the people of Israel after that Samaria was taken never returned again to their own land for it was laid waste and inhabited by strangers 'T is usual with the Prophets to use such Metabases sudden digressions and passings from their history to Christ who was their scope delight and love so that every hint and shadow in the Old Testament brought him to their remembrance and then from Christ they fell to the continuance of their history again Thus 't is here and so Esay prophecying of C●rus who should deliver Israel out of B●bylon in the same Chapter prophesieth of Christ the Redeemer of his Church Esay 45. So Ezekiel having enveyed against Idle and Idol Shepherds presently turns his speech to Christ who is the true Shepherd of his people Ezek. 34. 2 16. so Zach. 9. 9. and 13. ● 7. In this Verse the Prophet brings in death and the grave as it were two tyrannical enemies to whom he speaks in the Name of the Lord Christ as the Apostle expounds it 1 Cor. 15. 55. as a Conquerour saying O death I will be thy death Or as the Apostle from the Septuagint though in this Text the Apostle in some things varies from the present Septuagint and so do the allegations in the New Testament which shews the folly of those who do equalize it with the Original Hebrew O death where is thy sting O grave where is thy victory The first Adam brought death into the world but the second Adam hath abolish'd it There is some difficulty in the words and therefore I shall open them particularly and break every clod that I may finde out the golden Oar. In these words we have a glorious triumph over death and a notable Encon●ium of the Resurrection of the dead Piscator and others read the words Interrogatively thus O death where are thy plagues O grave where is thy destruction 'T is an insulting and triumphing Interrogation q. d. They are no where to be found for Christ hath removed them and taken them out of the way of his people so that now there is no hurt in death This various reading comes from the ambiguous signification of the word Ehi which is rendred truly ero I

his praying and preaching did more for the defence and safety of Israel than all their Armies could do 1 Obs. It is dangerous following our fore-fathers in sin Iehoash doth so and is punished for his pains People are so besotted with the example of their Parents and Ancestors especially if Idolaters that they will after them what ever come of them 2 King 17. ult which made the Lord to adde that commination to the end of the second Commandement which hee doth to no other Commandement against those children which should walk in the steps of their Idolatrous fore-fathers and often forbids that sin as fore-seeing our proneness to it Ezek. 20. 18 19 20. Psal. 78. 8. Zach. 7. 4. and bids us to the Law and not to Examples Isa. 8. 20. If Ioash would have followed his Predecessors hee should have set before him the example of Abraham Isaac and Iacob and not of Ieroboam an Idolater that had mis-led so many into sin and misery Wee may follow our fore-fathers so far as they followed Christ and no further But such is the bewitching power of Superstition that when once it hath got possession and rooting in mens hearts it is seldome ever rooted up again but runs from generation to generation till all bee cut off Idolatry hath so many flesh-pleasing pompous Rites and Ceremonies such seeming sanctity and devotions such splendor of Temples Images Organs and other allurements as are very taking with carnal men besides the fat Bishopricks Denaries Cardinal-ships and Kingdomes with which they intice many from Christ. This was that which made all these Kings of Israel keep up the worship of the Calves that they might keep the people from going from them to Ierusalem 2 Obs. Men may conquer others and yet not conquer themselves Ioash here beats the Syrians three times recovers many Cities from them takes the King of Iudah prisoner and yet himself is a prisoner to sin hee pillageth Jerusalem and the Devil pillageth him Hee is called the Saviour of Israel and yet himself was not saved from his iniquity for hee lived and dyed an Idolater So true is that of Solomon Prov. 16. 32. Hee that can rule his own spirit is better than hee that taketh a City Alexander that could conquer others yet Wine and Women conquered him 3 There is none so wicked but there is some good in them Joash here a wicked King yet visits the Prophet in his sickness sympathizeth with him and weeps over him in his affliction considering the great loss that the Church and State would receive by his death hee gives him honourable Titles savouring of much respect to him How would some Atheistical Sectaries amongst us have railed at this King for calling the good Prophet Father and stiling him The Chariot of Israel i. e. The Shield and Buckler the best defence that Israel had Those Sots and Satans whom the Devil hath blinded and strongly deluded are not worthy of an Answer yet if any would see them answered let them peruse my Comment on 2 Tim. 3. 17. p. 296. Wisdome is justified of her own children and though this ungrateful world vilifie Gods Ministers whilst living yet when they are dead they are ready to adore them 4 There is no loss in shewing kindness to the Prophets of God The King comes to visit the Prophet in his sickness and the Prophet by way of gratitude assures the King of a threefold victory which hee should have against the Syrians 2 King 13. 25 c. The Lord takes the kindness which wee shew to his Prophets as done to himself Hee that honours them honours him whose Embassadors they are Ebedmelech that shewed kindness to Ieremy hath his life given him for a prey Ier. 39. 17 18. Hee that receives a Prophet in the name of a Prophet and shews kindness to him upon that account because hee is a Minister of Christ shall have a Prophets reward Mat. 10. 41. i. e. Hee shall have an eminent reward fit for such a one as hath promoted Gods service in a high degree Gaius lost nothing by such guests as Iohn nor the Shunamite or Sareptan Widow by entertaining Prophets of such Christ seems to say as Paul did of Onesimus if hee owe thee ought put it on mine account I will repay it 5 Hee died The most potent puissant successful Conquerors of the world are conquered by death As I have shewed before 14 Jeroboam the second succeeds his Father Joash and reigns one and forty years not one of his rank reigned so long hee was one of the most prosperous successful and victorious of all the Kings of Israel since the division of the ten Tribes Hee recovered the antient borders of Israel from the Syrians and made them tributary to himself The ground of all this goodness is given 2 King 14. 23 25 26 27 28. The Lord saw the affliction of Israel that it was very bitter for there was none shut up or left nor any helper left therefore the Lord out of his wonted mercy raised up Jeroboam to bee a Saviour to them Yet hee is stigmatized with the old brand that his predecessor had before him v●z That this New Jeroboam was a chip of the old block for hee did that which was evil in the sight of the Lord and departed not from all the sins of old Jeroboam the Son of Nebat who made Israel sin 2 King 14. 24. And that which aggravates his sin is this 1 That hee sinned against great Light for in his daies preached Jonah Amos Hosea three very famous Prophets 2 Against great Love for the Lord sent Jonah to prophesie of victory and good success unto him 2 King 14. 25. But since hee profited not by this Prophets Ministery the Lord sends him to Niniveh the chief City of the great Empire of the Assyrians Obs. 1 When a Nation is in its most prosperous and flourishing condition it may bee nearest ruine Israel never flourisht since the division of the ten Tribes under any King as it did under this Joash and Jehoahaz had done valiantly before but Jeroboam excells them all Under him the Kingdome flourisht in riches honours victories and great success But after this its honour and power still decaied till it was totally ruined It was in this Kings reign that Hosea fore-told the destruction of Samaria Hos. 1. 1. And Amos fore-told the ruine of Jeroboam and his house Amos 1. 2. and 7. 8 9 10 11. Idolatrous Kingdomes cannot stand long Babylon may think to sit as a Queen but sorrows shall at last surprize her and no worldly pomp or power shall bee able to keep off Gods judgements from her Rev. 18. 7 8. All Kingdomes have their rise and ruine and when they bee at the height then they decrease and moulder away as wee see in the Assyrian Babylonian and Persian Monarchies what vast Dominions had they yet all are vanisht and come to nothing This should keep us humble in the midst

is frequently acted in the world in one degree or other Psal. 10. 4. The wicked in the pride of his heart will not seek after God i. e. hee thinks hee hath no need of him but hath enough in himself and therefore hee will not go to God God is not in all his thoughts i. e. hee is in none of his thoughts no not in one of his thoughts or wayes It is an Hebraism The Devil would fain make men not beleeve that which himself cannot but beleeve viz. that there is a God This is one of the highest degrees of wickedness in the world To deny God is so high a sin that it takes away all at once the Devil needs not come a second time This is to sin against the greatest light it is not onely a sin against the light of Christianity but against the light of nature against the witness of the creature and the whole Creation Such sin against the Providence of God and against the common consent of all Nations Tully could say There was never any Nation so barbarous as to deny that there was a God I have seen ● City without walls but never any City but acknowledged a God I have heard of some that have denied that there was a God yet never knew the man but when hee was sick hee would seek unto God for help Therefore saith Seneca They do but lye that say there is no God they sin against the light of their own consciences they who most studiously go about to deny God yet cannot do it but some check of conscience will flye in their faces hence Heathens have condemned some to death that denied there was a God This is a Mother-sin and the root of all abominations yea In every sin there is a virtual tacit interpretative Atheism they say as it were in their hearts that God doth not see Psal. 14. 1 2 3. 73. 11 12. 94. 5. to 9. This sin ruined Ierusalem Ezek. 9. 9. and if it spread in England as it hath done of late years it will certainly ruine us also Wee all carry the root of this Prolifical sin about us and in every sin there is a grain a least of Atheism when wee are charged with it wee are apt to say as Hazael Am I a Dogg hee would not beleeve that there was so much wickedness in him Thou shalt bee a King saith the Prophet and then thy corruptions will soon appear when thou hast power and opportunity to act them So say I thou art a Son of Adam lapsed and fallen in him thou hast the seed of this sin within thee and when a temptation comes it will quickly discover it self to the world 2 Take heed of Polytheism which is the ready way to Atheism the having of many gods is the ready way to have no God An Omni-Religion is the ready way to no Religion The world abounds with false gods 1 Whatsoever wee have more than God that is our God Amor tuus Deus tuus 2 Whatsoever wee confide in more than God that is our God Iob 31. 24. 3 Whatever wee glory and rejoyce in more than God Ier 9. 23. Phil. 3. 19. 4 Whatever wee ascribe efficiency to Hab. 1. 16. God will have all power ascribed to himself Deuteronomy 8. 12 13 17 18. 5 Whatever wee obey against the mind of God bee it friend or foe men or Devils that wee make our God Against Atheism See Capel on Tentat p. 2. ch 2. p. 153. Edit ult Mr. Henry Smith his Arrow against Atheists amongst his Ser. 2. p. p. 1 to 96. Mr. Trapp at the end of his Comment on the Epistles p. 1103. Robinsons Essaies Obs. 11. D. Cl●rks Ser. on Psal. 14. 1. p. 319. Weemse 4th Vol. p. 1. Church his Miscel. p. 154. Taffin on Amendment p. 4 to 25. B. Andrews Catechisme p. 25. Fullers Holy State p. 378. Mr. Clerks Mirrour chap. 9. Edit 3. 20 Their sin was full and they ripe for ruine God had born with their provocations about two hundred and sixty years even till they had filled up the measure of their sins and then hee brought destruction on them Now Ephraims sin was full 1 In respect of Multitude 2 Magnitude 3 Strength 4 Growth 5 Impudency 6 Obstinacy 1 There was a fulness of Number and Multitude 1 All sorts of sin abounded both in Doctrine and Manners there was Idolatry Adultery Murder Witchcraft Lying S●ealing Oppression 2 King 17. 9 10 11. Hos. 4. 1 2 7. 7. Amos 2. 6. 2 All sorts of Sinners abounded high and low Princes Priests and People all were Idolaters and delighted in false worship Hos. 5. 1. Micah 7. 3 4 5 6. This universality of sinning is ever a fore-runner of judgement when All the old world had corrupted themselves then came the flood when All Sodom was wicked and All Ierusalem rebelled when the mean man bowed to Idols and the great man humbled himself then God will not forgive Isa. 1. 5 6. 2. 9. Ier. 5. 1 4 5 6 7. 7. 18 19. 2 There is a fulness of Magnitude which is a fore-runner of destruction When the sins in themselves are great as Idolatry Witchcraft Hypocrisie Apostacy c. and these sins are heightened by circumstances being committed against great Light Love Patience c. and this was Ephraims I wish it were not also Englands case 3 A fulness of S●rength when men do wickedly with both hands i. e. Earnestly and actively Micah 7. 3. When men draw iniquity with the cords of Vanity and study how they may do mischief with all their might Isa. 5. 18. Ezek. 22. 6. 4 A fulness of Growth when men sin more and more as Ep●m did Hos. 13. 2. and grow worse and worse 2 Tim. 3. 13. persevering in their sin without end or measure this also prognosticates ruine to a Nation The Lord did not presently destroy the Amorites but suffered their sin to come to its fulness that hee might pour upon them the fulness of his fury Gen. 15. 16. The sins of the Amorites is not yet full Though they were notoriously wicked yet hee bears with them till their sins were ripe for ruine A woman must go her forty weeks till the childe bee come to perfection and then comes her travel suddenly and surely So sin hath its conception rise reign and ruine Psal. 7. 14. Iames 1. 15. 5 A fulness of Impudency when men declare their sins like Sodom and openly profess their wickedness with Whores fore-heads that cannot blush Isa. 3. 9. Ier. 3. 3. 6. 15. Zeph. 3. 5. 6 A fulness of Obstinacy when nothing can reclaim a People but they are resolvedly wicked as Ephraim here who was married to Idols and would not return being deeply rooted in iniquity Hos. 4. 17. 5. 14. 9. 9. They sold themselves to do wickedly 2 King 17. 17. they would not bee warned by the falls of others whom God had punished before them for the same sins 2 King