Prophet informs us of two things; first, the increase of the nation, which is represented, by the command of extending the canopy, and lengthening the cords, that they may have more room: and secondly, the firmly established state of the nation; so that they shall no more go into captivity; and which is shewn by the firmly fixing the stakes: for during the captivity, that the nation was bandied about, and driven from place to place, their tent of course, was obliged to be frequently removed; consequently, the stakes could not be firmly fixed: but, as at the redemption, the nation will be firmly established, and not to go into captivity more; the stakes of the tent, will then be firmly fixed. This, he farther illustrates, by shewing, what he meant by the enlargement of their habitations &c. verse 3d, &c. "For on the right hand, and on the left, thou shalt burst forth with increase; and thy feed shall inherit the nations; and they shall inhabit the desolate cities. Fear not, for thou shalt not be confounded; and blush not, for thou shalt not be brought to reproach: for thou shalt forget the shame of thy youth; and the reproach of thy widowhood B2 1 widowhood thou shalt remember no more." Having thus shewn in what manner, they shall enlarge the tent by bursting forth on the right hand, and on the left: and which seems also to allude to what Ezekiel faid, that Jerufalem, and the temple &c. is to be much larger at the time of the restoration, than it was in the time of Solomon: and that they shall inherit all the nations promised to Abraham *; so that the borders of the land will reach to Hamath, according to what the Prophet Zechariah says †, as Abarbanal observes: and likewise informed us that they will no more go into captivity, as above mentioned ; and that they shall forget the fins which they committed in the land, before the captivity, which he calls the shame of her youth; and also what they suffered during the captivity, which he calls the reproach of her widowhood; he proceeds to afsign the cause of this great change, verse 5th. "For thy husband is thy maker; the LORD of Hosts is his name: and thy redeemer is the Holy ONE of Ifrael: the God of the * The Kenites, Kennizzites, and Kadmonites, as mentioned Vol. Ist. page. 12. 13. &c. † Zech. ix. 2. whole whole earth shall he be called." For during the captivity, other lords had dominion over thee, as already mentioned; but at the restoration, the blessed God who made thee, will be thine only Lord and husband; and the consequence of this union will be, that thou wilt no more fin. Neither shalt thou be perfecuted as heretofore; for thy redeemer, the holy One of Ifrael, will then be called the God of all the earth: because, God will then turn the people to a pure language, that they may all call upon the name of the LORD: so that he will then no longer be called the God of Ifrael only, but the God of all the earth: confequently, no one will attempt any thing against thee, on account of the difference of religious tenets and opinions, because, they all will adore and worship the One true God only. In verse 6th. the Prophet informs us, that the nation, at no time whatever, was to be confidered, as absolutely cast off, and bereft of the immediate providence of God, as a woman whose husband, was actually deed; but only as a woman deeply afflicted at the abfence of her husband in foreign countries; but who nevertheless intends to return to to her. "For as a woman forsaken, and deeply afflicted, hath the LORD recalled thee: and as the youthful wife when thou wast rejected, faith thy God." Hence, as I have already observed; it is plain that, the nation hath never been absolutely cast off by God, and the gentiles taken in their stead, as Christians in general affert; as may be clearly perceived from the different prophecies cited in the course of the work. And in this manner, the Prophet Jeremiah also ex. presses himself, (Lament. 1.1.) "How is the become as a widow ! Not actually and abfolutely a widow, but only as one: as he says in another place "For Ifrael is not widowed from his God." (Jerem. li. 5.) Whence it is manifest, that the affertion of a late Writer *, that the old covenant was broken, and cancelled, is false, and futile; and plainly shews, that he either did not, or would not understand what the Prophet meant by the new covenant, as I shall shew at large, in the explanation of that prophecy: perhaps, he was fo entirely taken up with the chimerical scheme, of the Millenium, (the futility and absurd • Winchester. ! ity of which, I have already exposed, Vol. Ist. page 130.131. &c,) fighting against the beast and the false prophet: Satan and his rebellious angels; cafting them altogether headlong into the lake of fire and brimstone; and so blinded by the clouds of smoke issuing from the dreadful conflagration he had kindled, that he was incapable of feeing his way, even at noon day. The Prophet, verse 7th. Shews, that the dreadfull misery which they have experienced in captivity, can bear no comparison with the greatness of the happiness which they shall enjoy at their restoration; for, " In a short moment have I forsaken thee; but with great mercies will I receive thee again: In little wrath I hid my face for a moment from thee; but with everlasting kindness will I have mercy on thee, faith the LORD thy redeemer." Thus is the captivity compared to a short time, and little wrath; but their happiness is to be, as great mercies, and EVERLASTING kindness; which is a manifest proof that they are not to go into captivity any more. The Prophet proceeds; and to encourage the |