from captivity; and will gather in his d perfed; and therefore addrefling thofe of t kingdom of Ifrael, he defires them to fet way marks, that they may again know t way back; for by the fame way that th went, they are to return; as in verse 21 "Set thee up way marks, place thee hig poles; fet thine heart toward the highwa (even) the way thou wenteft; (for therel shalt thou) return, O virgin of Ifrael, (the shalt) return to these thy cities." And the ten tribes were to continue fuch a lon time in captivity, he says verse 22d. "Ho long wilt thou move about, O thou back fliding daughter? for the LORD hath create a new thing in the earth, a woman shall cau to turn about a man." By this figure, th Prophet exhorts the nation not to despair o their redemption, on account of the fuperio ftrength of her enemies, who might be in duced to oppofe her deliverance; for tha God would fo far interpofe in her behalf, a to "create a new thing," that is, that she who during the captivity, was as a poor weak woman, fhould "cause to turn about,

fhould

fhould vanquish, or put to the rout, a man*; that is, the nations who had hitherto oppreffed her; or who fhould oppofe her deliverance; all these, the should put to the rout, and make them fly before her; and which is the real fenfe of an fhall caufe to turn about: for they will turn away, and flee before her, as thofe that turn about, and run away in battle. And here, I cannot help taking notice of the abfurdity of the opinion of those Commentators, who understand thefe words to relate to the miraculous conception of the virgin Mary without the operation of man : for the text cannot by any fair conftruction whatever, be brought to imply any fuch thing. Indeed, this opinion is fo barefaced a perversion of the text from its true meaning, that I am not in the least surprised at a learned Christian's determined oppofition to it: and I must candidly acknowledge, that his impartiallity does him great honour. Ifhall give his fentiments on this fubject in his own words; as a confutation of the foolish

• Man is called. Gever, as being the ftronger fex; as also having power and might over the rest of the crea

tion.

Y 2

and

and abfurd hypothefis. "I cannot

fay

Dr. Blaney in his notes on this paffage i Jeremiah, "at any rate concur in opinio with those Commentators, who understan these words to relate to the miraculous con ception of the Virgin Mary without the ope ration of Man. They furely cannot by any construction be brought to imply any fuch thing. Admitting that the word 10 may fignify, shall encompass or comprehend in the womb, and that 2, instead of an adult or strong man, may also fignify a male child; yet the words all together will still import no more, than that a woman shall conceive, or contain, a male child. But this, it will be faid, is nothing new or extraordinary. I grant it is not, and therefore have reafon to presume that this is not the fenfe intended. . But the verb 20 fignifies to turn about, and confequently in Hiphil or Pihel may fignify, to caufe to turn about, that is, to repulse, or put to the rout, an oppofing adverfary. But to do this implies a prevalency over him. Again, there is a manifest oppofition between nap a woman, one of the feeble fex, and which fignifies not fimply a man, but a mighty man, a hero, or warrior. And therefore,

A

A woman fhall put to the rout, or repulse, a
Strong man, may by a proverbial form of
fpeech denote, The weaker fhall prevail over the
ftronger. Now this, it must be confeffed, is
in itself new and unusual, and contrary to the
ordinary courfe of nature; but then it is af-
cribed to the interpofing power of God, who
is faid therein to "create a new thing," or
in other words, to work a miracle. The
connexion of this fenfe with the context is
eafy to be explained. The virgin of Ifrael
is exhorted not to turn afide, or to decline
the invitation given her to return, as fhe
might, perhaps be difpofed to do, through
dread of the power of enemies, who would
oppose her deliverance. For her encourage-
ment she is told, that she had no reason to
be apprehensive of the fuperior strength of a-
ny enemies, fince God would work a miracle
in her favour, and enable her, though appa-
rently weaker, to overcome and prevail a-
gainst all their oppofition. See ver. 11.—
By women weak and feeble perfons are fre-
quently defigned; fee Ch. 1.
3. Ifai.
xix. 16." This reafoning is plain, and re-
quires no Comment.

37. li.

To return : The Prophet having thus

spoken

fpoken of the redemption of the ten trib called the kingdom, or house of Ifrael; p ceeds to speak of the reftoration of the kin dom of Judah, ver. 23. 24. &c. "Th

faith the LORD of hosts, the God of Ifrae again fhall they ufe* this fpeech in the la of Judah, and in the cities thereof, when fhall turn their captivity; The LORD bl thee, O habitation of Juftice, O mounta of holiness. And Judah fhall dwell in and in all his cities together; husbandme and they that go about with flocks. For have refreshed the weary foul, and every fo that forrowed (for hunger) have I filled In these verses, the Prophet fpeaks of the future happiness, both spiritual and temp ral and alfo informs us, that he faw this a vifion, in a dream of the night; as in ver 26th. "Hereupon I awoke, and faw; an my fleep was pleafing unto me." For l was fo violently affected with the fenfation of joy, on the pleafing profpect of the happ nefs of the nation, that it awakened him

Heb. They fhall fay.
Heb. Word.·

Her