charming summer, but no harvest. Will this view of man's destiny furnish bread to the mind? It is the 'bread of sorrows' and of death.

But horrid as the thought of the extinction of being may be, it is not to be compared with the idea of endless suffering. This produces insanity, despair and death in all their most aggravating forms. He who cherishes this doctrine is like the eagle that left the craggy cliff, and soared through rolling clouds. In his ascent, the fatal arrow from the archer's bow sped with unerring aim, and brought the noble bird quivering to the ground. So with the believer in endless suffering. His doctrine pierces his soul sorrows, and destroys his peace and life. sentiment be called 'the bread of life?' universally believed and realized, it would fill the world with sadness and wo. Society would be broken up, and man would sink beneath the weight of the crushing thought!

with many

Can such a

If it were

The last and only doctrine left is that which maintains the ultimate reign of universal purity and bliss. This alone satisfies. This, every man eats for himself, whatever he may offer to others. Here is spirit, and here is life. This sentiment is exactly suited to our intellectual and moral nature. It is the only doctrine for which man can consistently pray. To analyze and present all the glorious truths that cluster round it, would be the work of an eternity. Suffice it to say, that two principles connected with it would, if realized, fill the world with joy, and raise man from degradation to the highest state of mental and moral elevation. One is, that God is the Father of all men. The other, that man is to be made 'equal unto the

angels.' ́ Here is 'bread enough and to spare.' 'This bread cometh down from heaven.' It possesses none of those deteriorating qualities that compose the bread made in this world!

Gladly would we continue this delightful subject, but our general plan forbids our going into particulars in every title. We bring the article to a close by presenting the following imperfect parallel :—

Manna of the Israelites.

1. For one nation.
2. Of a perishing nature,
3. Exhaustible.
4. A mere type.
5. Sustained the body.
6. Temporary effects.

Bread of God.

1. For the world.
2. Imperishable.
3. Inexhaustible.
4. The reality.

5. Sustains the mind.
6. Eternal.

We trust the reader will eat this bread, and never offer any other kind to his fellow-men. No doubt, all kinds will be tried till man becoming dissatisfied with earthly bread, will come to Jesus, and having once tasted, we are sure he will exclaim with fulness of joy, 'Lord, evermore give us this bread.'

XII. BRIDEGROOM.

'And Jesus said unto them, Can the children of the bridechamber mourn as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them, and then shall they fast.'

Matt. ix. 15.

THIS word occurs twelve times; applied to, Jesus in five instances. He is also probably intended in the parable of the Ten Virgins.

こ

Some have mantained that the Saviour is intended in the highly figurative and singular book of Canticles, or Song of Solomon: that a spiritual union or marriage is pointed out there between him and the Christian church. At some periods in ecclesiastical history, such an opinion has been generally received, and by many fondly cherished; insomuch that it has been carried to such an extreme that a great scandal has been brought on the religion of Jesus. Others, may, by diligent research or fanciful interpretation, find the Saviour here amidst allegory and eastern metaphor, but the writer believes that the author had no such personage in view. He does not mean, however, to reject the work, but desires that it should stand in its appropriate place, and be applied to the subjects it was designed to illustrate.*

* 'It is curious,' says a critic, 'to see the manner in which many preachers and commentators attempt to expound this Book. They first assume that the Book refers to Christ and His Church; His union with human nature; His adoption of the Gentiles; and His everlast

The same kind of union that seems to exist between Christ and mankind is represented as existing between God and his children

'For thy husband is thy Maker,

Jehovah, God of Hosts is his name.

And thy Redeemer is the Holy One of Israel;
The God of the whole earth shall he be called.'

Isa. liv. 5, 6.

And another passage in the form of a comparison:

'For as a young man weddeth a virgin,

So shall thy Restorer wed thee.

And as a bridegroom rejoiceth in his bride,

So shall thy God rejoice in thee.'

L

Isa. lxii. 5.

The same image a little diversified, and with greater freedom of expression, as better adapted to the display of indignation, is introduced by Jeremiah (ii. 2. iii. 1.

ing love to elect souls, gathered out of both people: then take the words bride, bridegroom, spouse, love, watchman, shepherds, tents, door, lock, &c., &c., and finding some words either similar or parallel, in other parts of the Sacred Writings, which have there an allegorical meaning, contend that those here are to be similarly understood; and what is spoken of those apply to these; and thus, in fact, are explaining other passages in Scripture in their own way, while professing to explain the Canticles!' 'One minister preaches one hundred and twenty-two sermons upon the Song of Solomon.' 'An aged minister once told me, in a very solemn manner, that as God had been exceedingly merciful to him in saving his soul, and putting him in the ministry, thus accounting him faithful, he hoped that when called to the Church above, if any funeral-sermon were preached for him, it should be from Canticles, chap. i, ver. 8, Go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.' 'I advise,' continues this critic, all young Ministers to avoid preaching on Solomon's Song. If they take a text out of it, to proclaim salvation to lost sinners, they must borrow their doctrines from other portions of Scripture, where all is plain and pointed. And why then leave such, and go out of their way to find allegorical meanings, taking a whole book by storm, and leaving the word of God to serve tables!''

&c.) when he declaims against the defection of the Jews from the worship of the true God. When we add that this imagery is employed by John the Baptist, (John iii. 29.,) by St. Paul, (2 Cor. xi. 2.,) by the Revelator, (Rev. xxi. 9.,) and by Jesus himself in the motto, we see that the title becomes very important. John the Baptist, it will be seen, distinguishes himself as 'the friend of the bridegroom.'*

We think it unnecessary to dwell longer on a title where the meaning must be obvious to every intelligent reader. The only questionable point is respecting the application. But from a review of the whole subject, we think we must consider Jesus as married to the whole human race. The connection was formed by God himself, the Author of the institution of marriage. Some, we are aware, would spiritualize here to a great extent: As the woman was made for the man, so the human race were made for Jesus; as the Bridegroom is the head, so Jesus is 'the head of every man;' as the bride must submit, so must the human race; as there are duties on both sides, so in this heavenly connection. Much may be said in this strain, but then the question might return whether all this was intended.

In conclusion, for our comfort, it may be borne in mind, that this connection cannot be severed by death, which breaks up all other ties. The bridegroom is gone into heaven. We must follow him, and be with him forever.

*Christ is the bridegroom, the church or his genuine disciples, the bride; the ministers of the gospel, Shoshbeenim, whose great and important duty it is, to present to the bridegroom a pure and uncon taminated virgin, i. e. a church without spot or wrinkle, or any such thing.'-Clarke, Com. on John iii. 29.