An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]

Ephraim hath hired Lovers.* 1.1

The Assyrians and Egyptians, and others; the words signifie Loves. Before they put their confidence in the Assyrians, and now they make them their loves. The thing I note is this.

That where we place our confidence,* 1.2 there our love should be pla∣ced. If God be the confidence of our hearts, let our love be placed there, yea let God be our Loves, in the plural number, for so it is here, they hired Lovers; she would fain have the Assyrians to love her. When God is forsaken, when we have lost our Interest in Gods love, no mervail though there be such a seeking after the Creatures love; men that forsake God they seek to make up what they have not in God in the Creature:* 1.3 as a dog when he hath lost his Master he is ready to follow every one he meets with. Again,

He hath hired Loves.]* 1.4 Because they had nothing lovely in themselves therefore they hire the love of others to them, they seek even to hyre love, though the truth is, Love cannot be hyred nor purchased, although men may fawn and glaver, and flatter, and crouch that they may gain the love of some other, yet if there be no loveliness in them∣selves to gain love, although those whom they fawn on, and flatter may use them for their own turn, and serve themselves upon them,* 1.5 yet the truth is they will despise

them in their hearts, and so often they will discover to their intimate friends how they scorn and contemn them; therefore if others would have love, there must be some ex∣cellency and loveliness in us; for love cannot be hyred. But,

Ephraim hath hyred Lovers.] This shews the shamelessness of the ten Tribes in seeking after their false worship. O∣ther Harlots they are hyred to commit uncleanness; but Ephraim will be at charge for their Idols: Many Harlots count it a great dishonor for to seek after Loves, to seek after Whoremasters, though they can imbrace them when they come unto them, but yet they will rather have a hyre than they will hyre them; but mark, those that are su∣perstitions they think not upon their honor, but they will hyre, to the commission of spiritual whordom they will go to hyre Lovers and be at a great deal of charges, in Ezek. 16. 33, 34. They give gifts to all Whores; but thou givest thy gifts to all thy Lovers. And the contrary is in thee from other women in thy whordoms, whereas none followeth thee to commit whordoms, and in that thou givest a reward, and no reward is given unto thee; therefore thou art contrary. As if God should say, you are more vile and base in your uncleannesses than any in the world besides; for other Whores they receive rewards, but you are so set upon your filthy lusts that you will give rewards that you might commit unclean∣ness.

From hence the Note is,* 1.6 That Idolaters will not stand upon terms if they may have their Idols, any way: they care not how they debase themselves, they will not stand upon ho∣nor and respect, but let them have their false worship they will submit to any thing. Oh! why should we stand up∣on our terms thus in the matters of the honor of our God, when publick good lies at the stake?* 1.7 why should not we be willing to suffer shame and disgrace, any thing rather than the publick good should not go on, than the service of God should be hindered? If others will not seek to us,

yet if good may be done, let us seek to them, if God may have Glory: Though others be never so vile in their car∣riage towards us, yet let us do what we can to win and convince them, let us be willing to lie under their feet that God may be glorified: If others will not joyn in a good work except they may have the honor of it, let them have it so be it the work may go on, let us reason so, Why should I put forth my self and others go away with all the glory? let the work go on, and if they will s••and for the glory let them have it:* 1.8 so God may be lifted up let us be willing not to be seen: This is that which doth hinder thee the promoting of his Causes. But men stand upon terms and they will not go on in a good cause but break off if others be prefer'd before them. If there be two car∣rying a piece of timber through a narrow passage, and if these two men that are carrying a long piece of timber and they must carry it through a narrow passage, if they should stand striving who should go foremost, one saies I will go first, the other saith, nay but I will go first, they can never carry the timber, If one have one end and the other the o∣ther end and they cannot agree which should go first, and he that goes after thinks himself dishonored because his fellow goes before him, they can never carry it through but they must lay it down. So it is many times with a good cause, it is like a piece of timber upon two mens shoulders, and it must go through a narrow passage, and one saith, why should not I have the glory of it? and the o∣ther saith, why should not I have the glory of it? and the while men stand wrangling who should have the greatest glory, in the mean time the publick cause is exceedingly hindered; let us be willing to submit and debase our selves any way so be it the true Worship of God may go on.

Further, He hath hyred Lovers.] It's an evil thing to be [ 4] drawn to false worship, or bodily uncleanness upon any terms, out of hope of the greatest gain, and to deliver our

selves from the greatest affliction: but now, for a man or woman to seek after the waies of sin, to be at cost that they might have their lusts, this is more vile; for a Whore to prostrate her ••elf for money, this is base and abominable though she should have never so much money, but to give money,* 1.9 this is more base and abominable. Josephus reports of one Decius Mundus which was a Noble man,* 1.10 that to one Paulina, a Lady in Rome, he offered as much as came to six thousand pounds for to satisfie his lusts but one night, and yet was refused. So certainly uncleanness should be cast off with indignation though it be tempted unto with never so much gain; but for one to be set upon unclean∣ness so as to seek after it, and to spend their Husbands e∣states that they might have the free way for the satisfying of their lusts, this is a most abominable thing indeed, and yet thus, many are guilty both in regard of bodily and spiritual adultry. It follows.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Obs. 1.
• * 1.3

  simile.
• * 1.4

  Those that have no∣thing love∣ly in them∣selves, will use unwor∣thy means to purchase it.
• * 1.5

  Love can∣not be bought.
• * 1.6

  Obs. 3.
• * 1.7

  An exhor∣tation to the godly
• * 1.8

  An apt simile.
• * 1.9

  Paulina.
• * 1.10

  Josephus lib. 18. cap. 4.