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.]

VER. 11.

And Ephraim is as an Heifer that is taught and loveth to tread out the Corn: but I passed over upon her fair neck: I will make Ephraim to ride: Judah shall plow, Jacob shall break his clods.

IN the 2. verse you heard much of the divisions of Ephra∣im, and of the ten Tribes; but in the latter end of the 10. verse you heard how God would joyn them together: But how should they be joyned? it should be in their bon∣dage, they should be bound together in their furrows: now though it be in your books, They shall bind themselves, which hath likewise a sense which we spake to then, yet you may as well reade the words, They shall bind them together, and so carry the sense, That they should be bound in their fur∣rows, like Oxen in the Plough, there they should be yok'd; they would not come in together under Gods yoke, but they shall come intogether under the yoke of the Adversa∣ries: and that I think is the principal scope of the words, They shall bind them in their two furrows.

They that were so divided in their prosperity, when they come into bondage there they shall by their enemies be bound together.* 1.1 It was said of Ridly and Hooper,* 1.2 they could not agree together till they were in Prison, and then they could agree toge∣ther. And so when we were heretofore in our bondage we could agree better together than now,* 1.3 Oh! it were just with God to bring us again under the bondage of our ene∣mies, and bind us in our furrows together.

But Ephraim thought her self far from this. No, Ephra∣im is not for plowing work, Ephraim loves to tread out the Corn,* 1.4 but not to plow. They were wont in those times instead of threshing out the seed from the chaff, to have beasts to tread out the seed, or to draw instruments whereby the seed was seperated from the husk. Now it was the Command of God, that while he was treading out the

Corn that they should not muzzel the mouth of the Ox.* 1.5

First, There was no yoke upon them while they were treading out the Corn.

And secondly, then they were not to be muzzel'd but to feed all the while as they pleased, while they were treading out the Corn; this by the Command of God. Now this was a very easie work for them to be without yoke, to run up and down in the Corn and so they could feed them∣selves fat; They had enough to feed on, certain food, and present food, whereas those Heifers that went to plow were fain to be abroad in the storms and cold and wind, and work all day long, and it may be not have a bit of meat till night, and this was a hard work, and Ephraim did not love that work; and it seems to have reference to some of the ten Tribes who would stay in their Country, and wor∣ship at Dan and Bethel,* 1.6 and would not go to Jerusalem, Oh! that was hard, and it was better for them to stay in the Land where they might enjoy their possessions, their shops, their tradings, their friends, that was easie, but for them to go to Jerusalem that might cost them their estates, it would raise an opposition against them, and they must leave all and go for the Worship of God, to worship him according to his own way; this was a plowing-work in respect of the o∣ther. Now Ephraim, those that live among the ten Tribes, they loved no such hard work as that was. From whence there are many excellent points observable. As,

The first,* 1.7 It's a sign of a carnal heart for to be set upon easie work in Gods service, and to avoid any work that God calls to be∣cause it is difficult. [Ephraim loves to tread out the Corn.] It's a dangerous thing to desire more easie in Gods Work than God would have us.

Secondly,* 1.8 Those services that bring present contentment, and present comfort, that there is present encouragement goes along with, even such as are carnal and Hypocrites can be content withal; for when they tread out the Corn, there was present supply. So it is with men, when they can have present supply in main∣tenance.

I remember it's a speech of a learned man, even upon this very Scripture, saith he, Where men see not pre∣sent gain coming in, they despise Christ there. It's a speech of Iernovius,* 1.9 Where they may have to eat for the present, there they may be easily brought to beleeve such a way of service and worship that is countenanced, by the State for the present, Numb. 7. 9. 2 Sam. 6. God allowed no Cart to the children of Kohath to carry the Ark, and that was their sin in putting it upon one, 1 Sam. 6. And where men may enjoy certain comings in whether they work or no, or whether they work negligently or no, there's a great temptation lies in this; there's not such a temptation lies in a mans enjoying encouragement if it be upon uncer∣tainties, and that he shall have it no longer than he doth labor, and labor to purpose; but when men shall have their estates coming in in a certain way though they labor by themselves, or other, or though negligently, or industri∣ously, here's a great temptation in this.

And then further;* 1.10 For it is a sign of a carnal heart, only to mind things presently, to labor for an accommodation to themselves for the present. A generous spirit will labor for the posteri∣ty that is to come;* 1.11 If none should plow, how would there be Corn to tread out? We must be willing to plow though we have not present food, though we should have nothing till night, yea, though we should have nothing till the night of death, yea, in all our lives we should be willing to plow in hope. Ephraim loved not that work. That's a generous spirit that is willing to endure difficulty here though he finds no present comings in, though it be for afterwards.

And it may be applied it to soul-work,* 1.12 in our seeking to God: Many men and women they are content to pray, and follow God and his Ordinances so long as they may have present comfort, but if that fails they have no heart to the duty. Now we should be willing to plow, that is, to en∣dure difficulty though we have nothing coming in.

This is that which caused so many to perish in the world, they must have that which is present content; whereas the Saints of God are willing to trust God though they have nothing in this world, to trust him to have their wages in the world to come.* 1.13 It's a Scripture of very excel∣let use unto us. It follows.

But I passed over upon her fair neck: I will make Ephra∣im to ride.

But I passed over upon her fair neck:

By her easie work in treading out the Corn, and not ha∣ving the yoke upon her neck to plow, she became to be ve∣ry delicate, her skin was white and tender, Her fair neck: The Goodness of her Neck,* 1.14 so it is in the Hebrew, or her goodly white Skin, delicate and tender she was. The meaning of it is,* 1.15 by her fair Neck, is the beauty of her pro∣sperity; and so the delicacy of her Neck, through her prosperity, nothing must trouble her, let works that are troublesom and hard let others come to them if they will, But for her part she was tender and delicate and must en∣dure no burdens at all, nor no difficulty at all.

First, Her fair Neck.

Many are proud of their fair Necks and Skins,* 1.16 so proud as they grow extream wanton by reason of it,* 1.17 they must lay open therefore their fair necks that others may see them, see how white they are,* 1.18 what fair Skins they have, and put black Patches likewise to set out their beauty and the whiteness of their fair Skins, and if that will not serve, e∣ven laying over a paint to make it fair if it be not other∣wise so;* 1.19 nothing but Ease, and Delicacy, and pleasure is for them, as if they came into the world for no other end but to live bravely and be look'd upon, as if man-kind and all creatures must work and suffer to provide for these nice and delicate wantons, who yet are of no use at all in the world, certainly, God never gave any great estates in the

world for no other use but only to be brave withal, and keep their Skin white. Whatsoever estates men and wo∣men have,* 1.20 yet except they endeavor to be useful in the world in a proportionable way unto those estates that they have they can have little true comfort of what they do en∣joy, the comfort of the lives of rational creatures certain∣ly it's not in a fair Skin, in a white Skin, their comfort is in being useful in the places where God hath set them,* 1.21 their good consists in that. Man is born to labor, and there must be labor one way or other, every one is bound to la∣bor;* 1.22 these fair white Skins, and fair Necks, Oh! what foul souls many of them have, their beauty is but Skin-deep. Oh! filthy and abominable in the eyes of God, and in the eyes of those that know the corruptions of their hearts. How would these fair necks be able to bear Iron chains for Christ? to be naild to the stake, to have such a Neck∣kercher put upon them as Alice Driver had?* 1.23 You have it in the story of the Book of Martyrs, when they put the chain about her neck to nail her to the stake,* 1.24 she gloried in it, and blest God for it: I but this Alice Driver was wont to plow, (for so she saith a little before in the story) her father did bring her up to plow,* 1.25 she was not brought up so delicately as others were, and she could endure an iron chain upon her neck for Christ. It follows:

But I passed over upon her fair Neck.

Some carry the words as expressing Gods indulgence,* 1.26 as if he was content to let Ephraim to prosper and thrive in their way, and not to bring any hard bondage upon them, but it's more like the other way that I find others to go. i.e.

I came upon her fair neck, and made the yoke to pass o∣ver.

So Hierom upon the place, saith when it's spoken of God (this Phrase, to pass over)* 1.27 It's not only meant here in a

way of threatning, but it's alwaies so meant in Scripture, in a way of threatning of Gods passing over,* 1.28 and it may very well be here a threatning expression following the si∣militude, for God is in a way of Allegory expressing him∣self after the manner of Husbandry, as when he threatens that they shall be yok'd.

And then Ephraim is compared to a Heifer that is taught, as if he should say, he would not willingly work. From whence the Note is,

That,* 1.29 God looks upon dainty, tender, delicate people that mind nothing but their ease and delicacie with INDIGNATION. What! Ephraim must be so tender and delicate that no∣thing must come upon her neck! I'le make the yoke to come upon it (saith God.) When people through their delicacy they must live in the world and altogether be tended, and all things must be serviceable to them, and they of no use at all, God cannot bear it. And as for the eminency of a∣ny of you, either in estates, or honors in the world above others, it ought not to be the cause of envy, for it is God that puts the difference between one and the other; we do not envy that some should go finer than others, but this is that which neither God nor man can endure, That men and women should have so much in the world, and yet be so little useful to the world,* 1.30 should be through their delicacy as if they were born for nothing else but like Babies to play withal. Saith God, I'le make the yoke to pass over them. But now, there are other manner of works, than servile works, though you do not put your hands to ser∣vile labor; But then you through your delicacy, if you meet with any hard work, will do nothing for God, the Lord looks upon such dispositions as sinful, and with In∣dignation, and God hath his time to bring them to hard∣ness,* 1.31 as he hath done to many. How many delicate and fair necks that could not endure any difficulty hath God brought the yoke upon in these daies, that were so nice and tender, and complaining of every little difficulty in any

work that God would have them to do? God hath made the yoke to pass over ther heads, and to lie heavie upon their necks; God threatens this to the Daughters of Babylon, to the Antichristian party especially,* 1.32 in Isa. 47. 1, 2. Come down, and sit in the dust, O Virgin, Daughter of Babylon, sit on the ground: there is no Throne, O Daughter of the Caldeans; for thou shalt no more be call'd, Tender, and Delicate. Take the Mill-stones and grind meal; uncover thy locks, make bare the leg, uncover the thigh,* 1.33 pass over the rivers. And then in the 3. vers. Thy nakedness shall be uncovered, yea thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. That which you cannot endure so much as to hear of now,* 1.34 (your very ears are so delicate, as well as your necks) that I'le bring upon you.* 1.35 Oh my Brethren! how much better is it to be willing to endure hardships for God, than to be brought to hardships by our Adversaries? And rather to put our necks under the yoke of Jesus Christ, than to have God put our necks under the yoke of his wrath and dis∣pleasure. But God hath his time to bring upon them hard things, and therefore though God spares you for your bodies, that you need not put your bodies to that ser∣vileness that others do;* 1.36 yet be so much the more willing to do service for God otherwise, venture your selves among your kindred, that's the work that God calls Ladies to do: You meet with carnal friends that are honorable and of great rank in the world, now for one to appear in the midst of them for the Cause of God, this is as hard a work as to labor with ones hands, and they may do a great deal more service by such work as this, to speak for those that are Godly. When you come in company that is car∣nal, be willing to put forth your selves to endure hard∣ships in that way that God calls thee to, and God accepts of it; but if thou through the delicacy and niceness of thy spirit,* 1.37 thy spirit comes to be as delicate as thy skin is, and thou must not displease any, nor suffer any thing for God, it's just with God to bring thee to suffer in spight

of thy heart. But it follows;

I'le make Ephraim to ride.

Still take this in a way of threatning; in Scripture it's applied both to a way of Mercy and Judgment,* 1.38 in Isa. 58. 14. Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth. And I find it in a way of Judgment,* 1.39 in Job, 30. 21, 22. With thy strong hand thou opposest thy self against me, thou liftest me up to the wind, thou causest me to Ride upon it, and dissolvest my substance. And so there might be shown other Scriptures where this expression is in a way of Judgment, and so it's thought by Interpreters that it hath reference to the speedy captivity of the ten Tribes that they shall be carried out of their own Country. As if God should say, by his ease, and by his much feeding, in treading out the Corn he is grown so fat and lusty that there's no ruling of him; yea, but saith God,* 1.40 I will ride him: though he kicks and spurns and is so unruly with his fat feeding, yet I'le put such a Curb in∣to his mouth, as I'le order him and rule him according as I please.* 1.41 He is so fierce; for so I find that the word in the Hebrew that is for fierceness, tumultuousness, and insolen∣cy, it is by divers taken for the word that signifies, to be at Peace, because that Peace, and Ease, and Rest makes the hearts of men and women insolent. It was so with Ephra∣im, just like a pamper'd horse that is kept at full feeding, none can ride him; I but, I'le cause him to ride, saith God.

God hath waies to curb men and women that through their prosperity are delicate and unruly,* 1.42 though they may champ upon the bit, and foam at the mouth, and stamp a∣gain, yet God will rule them; I'le cause Ephraim to ride.

And Judah shall plow.

That is,* 1.43 Judah shall take pains and go through many difficulties in the waies of my Worship, and shall suffer much while Ephraim lives delicately for a long time, yet Judah suffered more difficulty, Judah suffered much more difficulty and hardship than the ten Tribes did. And I think that this Scripture hath reference to those two Scrip∣tures that we find,* 1.44 the first is in 2 King. 18. from ver. 3. to ver. 9. and the other Scripture is in 2 Chron. 28. 6. Ju∣dah shall plow and be kept in a great deal of hardship in that time when Ephraim was so frolick as he was. In 2 King. 18. you shall find the great Reformation that Heze∣kiah made in the Worship of God in Judah, and Jerusalem: And then for his suffering that you have in 2 Chron. 28. 6. and 2 King. 14. 13.* 1.45 In 2 Chron. 28. 6. it is said, That Pekah the son of Remaliah slew in Judah an hundred and twenty thou∣sand in one day, which were all valiant men. It's a very strange Scripture, Israel, the ten Tribes they were worse than Ju∣dah: Israel forsook the true Worship of God; Judah kept themselves to the true Worship; and yet God let Israel so prosper that they did prevail against Judah and the Tribe of Benjamin, so as to slay in one day an hundred and twen∣ty thousand valiant men. Oh! what crying and shree∣king was there in the Country then, that of two Tribes an hundred and twenty thousand valiant men should be slain in one day. We think it's a dreadful battel to have three thousand slain in the Field, but here's a battel of an hun∣dred and twenty thousand slain in one day, and that of two Tribes. And in 2 King. 14. 13. Hoshea King of Israel took Amaziah King of Judah, the son of Jehoash, son the of Aha∣ziah at Bethshemesh, and came to Jerusalem, and brake down the wall of Jerusalem &c. Here they were put to a great deal of trouble even by Ephraim; Judah and Benjamin those two Trib•• that kept to the Worship of God were to put a great

deal of afflictions by Ephraim (the ten Tribes) that did for∣sake the Worship of God; in the forenamed place, 2 King. 18. there you may see how these reformed, and yet they suffered much difficulty. Strange is the Counsels of God concerning men.

For the first,* 1.46 That Judah is said to plow. That is, They shall endure a great deal of trouble in the reforming what is amiss among them. From whence our Note is this:

That it is an honor for men to labor and go through difficulties for God while others are laboring for taking their ease:* 1.47 Be not troubled that you see other people can take liberty to them∣selves to provide for their estates and comings in,* 1.48 and to live bravely, Doth God give you an heart in the mean time to be willing to go through hard work for God? Envie not at them, thou art in the better condition, thou art plow∣ing for God; while they are providing for their own ease, thou art doing God service, and they are only providing for themselves, Oh! thou art far the happier man, the hap∣pier woman.

And then in the second place,* 1.49 Take the plowing for the hard things they suffered for God, aswel as the hard things they did for God. Then the Note of Observation is this:

Let no men boast they live more at ease than others.* 1.50 Others suffer more hardship than thou; do not think that God loves thee more than others: God loved Judah at this time more than Ephraim, and yet Ephraim lived bravely, and prevailed over Judah, and Judah was brought under in such a manner as this; Judah was Gods true Church, and Israel did apostatize from God, and yet one had more out∣ward prosperity than the other.* 1.51 Thus many times those upon whom Gods heart is more set, they suffer hard af∣flictions: And those that Gods heart is not so much upon, they enjoy their prosperity.

Oh!* 1.52 I beseech you consider of this point; for at this day, how many of our Brethren in the Western parts, Oh! the Plowers have plowed deep furrows upon their backs,

while we have been here (as it were) treading out the Corn; let not us think that God loves us more than them, they may be more dear to God than we; Judah was far more dear to God than Israel, and yet Israel must live jocundly and bravely.

Oh!* 1.53 consider of this you that are of greater rank, all your life is treading out the Corn, you see your poor neighbors endure much hardship, Oh think not that you are higher in Gods thoughts than they, they may be more dear to God than you, and yet they may be put to difficul∣ties, and you may live bravely all your lives.

But that that may seem to weaken this Note,* 1.54 is only this: viz. They shall plow. But the Hebrews do ordinarily make use of the Tenses, the Future and the Preter promiscuous∣ly; but if you put it to the Future, that they shall plow here∣after, they interpret it to signifie the Captivity of Judah, that they shal be carried into Captivity, and so be brought under by the Babylonians. Yea, but,

Jacob shall break his clods.

By Jacob, we must understand the ten Tribes. As if God should say here, That Judah shall be put to some difficul∣ties,* 1.55 yet Jacob, the ten Tribes must be put to more; Judah shall be carried into Captivity; yea, but Jacob shall break the clods. Though Judah shall plow, yet the breaking the clods is worse than the plowing,* 1.56 for that's more servil, For the Work-Master he is the chief, he goes on in plowing, but it is his Servant or Boy he may set to breake the clods after him. So, though Judah shall be brought to difficul∣ties, yet Jacob shal be put to more difficulties; for the Cap∣tivity of Judah was great, yet it was not so great as Ja∣cobs.

Or others thus:

Judah shall plow,* 1.57 and Jacob shall break her clods.

That is, [Judahs clods] The expression we have here,

with the reference it hath to Judah, seems to carry this with it, That there shall be a time, though now you that are the ten Tribes, you are so delicate and proud above Judah, Judah is lower than you, and you despise them, yet time shall come that you shall be glad to joyn with Judah, and be as a servant to Judah, to break her clods, when God shall restore his people again; Judah shall return from his captivity and shall be taking pains in the Service of God; and it shall be well for you if you can but come and be as their servant.

Those that do forsake the true Worship of God,* 1.58 though God may have mercy upon them afterwards to joyn them with his People, yet it is well if they may come to be in the meanest condition among Gods People, they should be willing to submit unto it; those that have dishonored God and sham'd themselves in times of tryal, to forsake the Truths of God, it's mercy that ever God will bring them to joyn with his Church again; But if he doth bring them to joyn with his Church they should think it a great mercy and be willing to be in the meanest condition, what must those men think to be Masters & Lords that have forsaken God and his Truth and have been very false for their own ends, to save themselves and states in time of tryal, shall they think in times of Reformation to bear all before them? Oh! it's mercy if they may be but admitted to break the clods, to joyn with those Servants of God that have been faithful and willing to serve him through diffi∣culties. It follows.

Notes

• * 1.1

  Obs.
• * 1.2

  Hooper & Ridley
• * 1.3

  Applied to professors now.
• * 1.4

  Expos.
• * 1.5

  Deut. 25. 4.
• * 1.6

  Applied to the ten Tribes.
• * 1.7

  Obs. 1.
• * 1.8

  Obs. 2.
• * 1.9

  Vbi non vi∣dent quae∣stū, rident Christum, ubi datur ut edant, adduci possunt ut credant, Ternov. in loc.
• * 1.10

  Obs. 3.
• * 1.11

  All our life we should plow in hope.
• * 1.12

  In Duties we should persevere thouh there be no pre∣sent cōfort▪
• * 1.13

  This ••1th Verse of special use.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  Expos.
• * 1.16

  Obs.
• * 1.17

  The evil of Bare necks and breasts▪
• * 1.18

  Black Patches▪
• * 1.19

  And pain∣ted faces.
• * 1.20

  Great E∣states ill used.
• * 1.21

  Every one bound to labor.
• * 1.22

  Fair Skins foul Souls oftimes.
• * 1.23

  Alice Dri∣vers Neck∣kercher.
• * 1.24

  Act. and Monum.
• * 1.25

  Hard bree∣ding fittest for Chri∣stian suffe∣ring.
• * 1.26

  Expos. 1.
• * 1.27

  Quando à Deo dice∣tur semper plagas & adversa significat.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  Obs.
• * 1.30

  A caution.
• * 1.31

  Examples in our time of the truth of the text.
• * 1.32

  Isa. 47. 1. 2▪
• * 1.33

  Vers. 3.
• * 1.34

  Tender ears.
• * 1.35

  Christs yoke easier than the yoke of the Enemy▪
• * 1.36

  Ladies-work.
• * 1.37

  Tender spirits.
• * 1.38

  Isa. 58. 14.
• * 1.39

  Iob, 30. 21, 22.
• * 1.40

  Expos.
• * 1.41

  Vide Pag∣nin, The∣saur. Ma∣jo••. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &▪
• * 1.42

  Obs.
• * 1.43

  Expos.
• * 1.44

  2 King. 18. 3-9. with 2 Ch. 28. 6.
• * 1.45

  2 Chr. 28. 6. a strang Scripture.
• * 1.46

  Expos. 1.
• * 1.47

  Obs. 1.
• * 1.48

  Use for workers.
• * 1.49

  Expos. 2.
• * 1.50

  Obs. 2.
• * 1.51

  Us. for the afflicted.
• * 1.52

  The suffe∣rings in the West.
• * 1.53

  A Conside∣ration for men of quality.
• * 1.54

  Object. a∣gainst the Observatiō Answered.
• * 1.55

  Expos. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.56

  Occabit ei Iacob. 70.
• * 1.57

  Expos. 2.
• * 1.58

  Obs.