Nor is the difference in both records less obvious in regard to the conception of their leading ideas, and the manner in which they are conveyed to the reader. The record under the name Jehovah represents the decrees of the Almighty as being formed in certain musings or soliloquies held with himself, whereas the other relates them in the style of conversations which pass between God and Noah. Thus, according to the former, God alone is grieved at the corrupt state of the earth, and, in a soliloquy, is made to declare his resolve of destroying the depraved race of man; vide ch. vi. 6, 7: "Jehovah was grieved, and repented that he had created man on the earth, and said to himself, I will destroy man, whom I have created, from off the face of the earth;" but in the latter record his decree is announced in an address, coupled with a promise to Noah: "God said unto Noah, The end of all flesh approaches," &c. At the close of the narrative of the flood, it was evidently the object of both records to state that "from that period no similar deluge had occurred;" accordingly, the record bearing the name Jehovah states the resolve of God not to destroy the earth again by means of a flood, in a soliloquy; see ch. viii. 21, 22: "Jehovah said to himself, I will not again curse the ground on account of man," &c.; whereas the record of Elohim conveys the same intelligence in an address to Noah, to which a promise is moreover attached; see ch. ix. 8, 11, et seq.: "God spake unto Noah and to his sons: I give you my promise, that from henceforward all that lives shall not any more be destroyed by a flood;" and in both cases the promise so made to Noah is styled a '; see ch. vi. 18; ix. 9, 1, et seq. The former record speaks of the family of Noah generally, and without enumerating the individuals belonging to it by name; see ch. vii. 1, "Noah and all his house;" again, ch. vii. 7, "Noah and his sons;" whilst the latter very particularly specifies their names, "Noah, Shem, Ham, and Japhet;" see ch. vi. 10, and vii. 13.

Although the great difference existing in point of style between both records, cannot be so easily proved in any of the passages already quoted as

in the narrative of the deluge, from the repetitions contained in the former, being less ample than in the latter, yet so much is sufficiently obvious that, throughout the whole book of Genesis, each record manifests a strong predilection for certain expressions and a peculiar train of ideas.

The record adhering to the name of Elohim styles a great nation" a nation out of which kings are to arise;" see ch. xvii. 6, 16; xxxv. 11; which expression is not to be found in the other. Again, the record bearing the name of Jehovah uniformly adopts, in reference to the population of the globe, the verb p1; see ch. ix. 19; x. 18; xi. 4, 8, 9; and in allusion to its increase, that of ; see ch. xxviii. 14; xxx. 30, 43; whereas neither expression is to be found in the record of Elohim. The former represents God as "coming down in order to act;" see ch. xi. 5; xviii. 21; and the sins of mortals as "crying to him;" sec ch. iv. 10; xviii. 20, 21; xix. 13; nay, it also states "Jehovah as closing up the wombs" of certain barren women; see ch. xvi. 2; xx. 18; whereas no such ideas occur in the latter. To the record of Jehovah belongs exclusively the assertion, that "in Abraham all the families or nations of the earth shall be blessed;" see ch. xii. 3; xxvi. 4; xxviii. 14; and in it alone are "oaths" expressed by the phrase 771; see ch. xxiv. 2; xlvii. 29. (See below the attempt made by me to separate both records.)

(To be continued.)

This discrepancy, in point of expression and ideas, is also to be found in those passages in which future prosperity, and more particularly a numerous and powerful posterity and the possesson of Palestine is promised, and in vathe record of Elohim, Gen. xvii. 1-11, rious oracles relating thereto. See in 15-23; xxviii. 3, 4;

XXXV. 9-14;

xlviii, 3, 4; comp. xxi. 12-14, xlvi. 2, 3, 1. 24; and in the record under the name Jehovah, ch. xii. 1-4, 7; xii. 14—18; xv. 4-9, 18-21; xvi. 10-13; xviii. 18, 19; xxii. 15-19; xxiv. 7; xxvi. 2 -6, 24; xxviii. 13-16; xxxii. 10, 13; compare J. F. W. Möller on the difference of style in particular passages in the two principal documents of the book of Genesis, Göttingen, 1792, 8vo.

battle, had subsided into a settled gloom. His arms were enfolded each in the other; and as he marched along, wrapt in the most torturing musings on his lost empire, he espied a shep herd boy, asleep amid his flock, insensible to all the changes the fate of war had made his country undergo. The fallen and fugitive monarch cast on him a look which expressed the heartwrung wish, that he could exchange condition with the lowly clown, whom a few hours before he would, perhaps, have spurned from his presence, and had he opposed his progress, have crushed him with a blow, regardless of his fate! Absorbed in the contemplation, I said within myself, it can only be from ignorance that the humbly born and the poor can ever make the crowned monarch or the splendidly wealthy the objects of so much envíous hate!"

What beauty of contrast in this portraiture; and how appropriate the instances adduced to illustrate the subject the Christian orator had chosen to present to the minds of his auditory for their meditation on this dire occasion! Sometimes, however, he broke the gloom of this train of thought, and introduced some bright and consoling rays across the darkness which hangs over the moral horizon of man; "Thou," did he say, "benevolent follower of Jesus, hast perhaps placed a son of indigence in the way of gaining his honest livelihood, and joy penetrates a once withered heart. Even in the bitterness of adversity, a tender wife and smiling children will cause the brow to dilate, and the soul to enjoy the good it still possesses: even the horrors of a prison are thus diminished-perhaps converted into sources of happiness."

The eloquent and pious preacher then entered into a more severe train of reasoning, to expose the absurdity of the Epicurean of ancient times, and of the modern Sophist in these days of irreligion, in attributing this mixed lot of man to chance, a word used to conceal our ignorance of the true causes of things. With exquisite judgment he here selected many of the obvious good results arising from the varied discipline by which the character of man is formed and tried in his passage through life, and shewed that this discipline was the parent of our virtues

and the stimulant which developed our noblest powers; till at length be beld forth to the mental eye the Marquis of Londonderry, sinking into imbecility, and seeking a refuge from despair in self-destruction.

"The public attention of Europe has lately been roused to the contenplation of a most tremendous, appalling event; and has powerfully been impressed by so awful a subject for its meditation. A man raised to the highest offices of the state; and when we consider the colossal grandeur of the British empire, we can scarcely dwell on a loftier station amid the glories of civilized life: a man admitted to the counsels of haughty and potent monarchs; and taking in them a most commanding part, commanding from the eminence to which England had attained, and of which she sometimes made an ill use; a man, who in the senate led a British House of Commons; defective, indeed, as a representation of the nation, yet, with all its defects, the most august deliberative assembly on the face of the globe; (this man,) in an access of melancholy madness, has raised his hand and struck against his life; at a moment too when he was environed with the proudest honours and most extensive influence of which a subject of England has to boast: an awful admonition this of the vanity of human greatness! Do not the splendour of wealth, the charms of voluptuousness, the power attendant on successful high ambition, lose all their dazzling allurement before so unnerving an instance of greatness, shorn of all its glory? We here contemplate a mind suddenly losing all its powers, and falling into the desperation of madness, and determined not to survive the degradation! What shall we say to these things? No doubt, had the suicide been voluntary, arguments might easily have been adduced to confound the sophistry which might have attempted its defence: but what avails the pomp, nay even the justness of reason, to a mind in ruins, sinking into imbecility, though somewhat conscious of the change? No doubt, many have cast away life from wounded vanity, disappointed ambition, a hopeless bereave ment of affection; many from excessive fear; but then the passions migh have been reasoned with and combat

ed, and the censure which in any of these instances falls on an action so rash, is justified, and serves as a warning to surrounding friends, or as a guide to public opinion: but what impression can be made on a mind bereft of reason, and reduced to the mopings of melancholy? Nor can party spirit, that cruel hardener of the human heart, here obtain a satisfactory triumph, since we have mourned over a Whitbread and a Romilly, who fell overwhelmed by a similar fate with that of the late Secretary of State for the Foreign Department. It might, perhaps, be useful to ascertain the religious and moral habits of those who I have been subject to these sad aberrations of the intellect, to see whether a foundation had not been laid in a long prior train of thought, or of injurious modes of life. This, however, would require a most intimate acquaintance with the turn of character, difficult for persons placed at a distance to obtain, where much room might be left for conjecture; and this might often be unjust. We may perhaps observe, that the unfortunate state of mind which leads to these rash acts, is more frequent in high and wealthy life than in the more humble departments of society, as if there were something in the very elevation which may cause a man to lose the just poising of his mental powers, and dash him down the precipice. The slavery of pleasure, the rivalry of honour, the clash ing of strong interest, the fever of ambition, the eagerness for wealth, have all, in their very nature, a harassing influence on the soul; and may gradually prepare that enfeeblement of the intellect which declares itself at a later period: and we may add, that the mild corrective of the genuine gospel of Jesus is seldom much appreciated by the great ones of the earth. By them Christianity is too often viewed as an affair of the state; as the basis of a grand national establishment. for powerful and influential families, eager for church dignities, but seldom do they experience the salutary awe or the balmy consolations true religion inspires. Their never-ending com merce with the pride and pomp of the world, their speculations on the fate of empires, the subtleties of court intrigue, in which they are adepts, obscure the light of evangelical truths,

stifle the voice of prayer, check the aspirations of the soul after immortality, and chain it down to earth; and thus passion breaks in pieces the fences of the love of God, and of religious hope. If, therefore, this restless play of the passions, united with the abandonment of pure religion and the calmer pleasures of domestic life, lead gradually, though imperceptibly,. to the misplacement of the affections, to the alienation of the mental powers, and thus to suicide, what a lesson to parents to keep their youth within the sober enjoyments of life, and upder the influence of a heart-felt religion, and of gentle family affections! Still, with all this care, the ways of God are often to us inscrutable; and it is our duty to draw a veil over the misfortunes of those who fall into the hopeless state which leads to self-destruction, when those misfortunes cannot serve as a beacon to others: and cases do happen which baffle all our investigation. Our duty is, then, to sympathize with those families in which these deplorable events take place; to mitigate every pain, and to dispose the mind to seize every consolation reason and religion can offer. We should petition for the abolition of that barbarous and superstitious law which makes the survivors the victims of another's rashness. In the present case, we must weep with the afflicted widow, and remember that no one of us can assure himself that he or his family shall escape so dreadful a visitation. I am well convinced, that not one of us in this respectable Christian assembly, can have the most remote conception of falling under so deplorable a misery; yet so, probably, thought the once youthful and aspiring Lord of Londonderry in his increasing prosperity: so thought many of the wealthy, and I will add, of the good, who have been driven by loss of reason to such an act of desperation. And surely no one ought to say he stands on a towering eminence more solidly fixed than theirs. All these hoped that years of peace were before them; many might from their rank or talents expect years of glory, and that they should then go down to the grave, full of piety and full of days. O, my brethren in Christ Jesus, let us address the throne of Divine grace, you for me, I for you, and all of us for each other,