prompt succession, and no fear of a permanent gap; but in works of charity, and in things that refer to spiritual improvement, it too often appears as if one inspired mind had done it all. Remove that, and not only does the work cease, but the previous fabric melts away-its place, like the place of its framer, knows it no more.

It is much to be wished, that while the name of Count Adelbert is had in everlasting remembrance, he might, before it breaks him entirely down, be relieved, at least, of the depressing anxiety of providing the pecuniary means for sustaining so great a work. May he, also, before he is removed to the presence of Him who has no orphans in all his mansions, see affairs placed in such hands as will encourage him to hope that the dear objects of his unwearied solicitude will not be left hereafter without friends and shelter. Our English lady remarked, with regret, that the railway had done them much evil, as hundreds of passengers who formerly came up the Rhine, and stopped at Düsselthal, now cross the country by rail, and take to the river at Cologne. These visitors were benefactors in a small way at least; and they and their benefactions are remembered kindly.

The Düsseldorf Papists, as we have said, hold the good Count and all his humane plans in utter abhorrence, as is natural, and have not a good word to say of him. It is to be regretted that any traveller should take up an evil report on no better authority than that of a Popish maitre d'hotel, and repeat it among distant friends and subscribers, who cannot ascertain its falsehood without more trouble than is convenient. Thus it has been

said, the Von der Recke's were reduced to poverty, and Count Adelbert fell on this scheme to purchase for himself, first a house, and then lands; and when he has travelled extensively to make known his project, and procure aid for its funds, he has been accused of expending the sums he got by begging on his personal enjoyment. Nay, when he has sought medical advice for his shattered frame, it has been stated that he was wintering in Berlin, and figuring at Court on orphan's bread. Such imputations are too contemptible to be worth refuting seriatim; we have, therefore, simply given a sketch of matters at Düsselthal, as we found them in October last, that his old friends in Scotland may be made aware that the man is the same, and his measures unchanged.

"turned" was printed for

THE Consistency of the Divine supremacy, with the freedom of intelligent and responsible creatures, presents itself as a difficulty sooner or later, to every reflecting mind, and it has afforded matter for discussion in every age of the world, and under all forms of religion. The two doctrines are equally true, but in our limited position, and with our circumscribed faculties, we are totally unable to define or conceive how they co-exist in harmony.

There seems, however, to be a fatal tendency in our nature to agitate this question. In all ages the human spirit has been seen flapping its wings against this adamantine barrier, and seeking to scale these everlasting walls. Finding at this point the hitherto and no further of their progress, the proud waves of human speculation have lifted up their voice and dashed themselves with a mighty noise against the rock of eternal sovereignty, and many a gallant vessel has been wrecked in the adventurous and vain attempt to cross the impassable boundary.

Under the most different systems of religion, men have been found ranging themselves in opposition to one another on these questions. The doctrine of man's innate ability was first prominently promulgated within the Christian Church by Pelagius. He was combated by Augustine, who, with great ability, maintained the necessity of Divine influence, and by his efforts in this cause, won for himself that illustrious appellation, THE DOCTOR OF GRACE. During the dark ages, the controversy continued, and after the Reformation, it arose in the Protestant Church, in which the conflicting parties are still known by the names of Calvinists and Arminians.

The Romish Church has not produced one who deserves the name of a great theologian-there is no man in her ranks of the same stature as Calvin. She has, however, produced a host of

speculative minds-of persons who had a passion for the discussion of abstract questions-who seemed to rejoice in ascending by the new ladder of mental sequence till they lost themselves amid the darkness of the infinite and eternal. To such persons the mysterious problems connected with grace and freewill afforded the most delightful exercise. Thomas Aquinas, the angelical doctor of the schools, maintained the doctrine of grace, and was followed in this by the Dominicans. Scotus, to whom was given the name of the subtile doctor, maintained the theory of man's ability; and in this he was followed by the Franciscans. On these subjects, there was war between the Dominicans and Franciscans, till more than a century after the Reformation, when the controversy passed into other hands, being managed on the one side by the Jesuits, on the other side by the Jansenists. From the prominent theatre on which the latter controversy was conducted—from the prodigious feats of diplomacy performed by the Jesuits, and the stupendous capacity for dissimulation which they displayed-from the splendid talent, the noble character, the wonderful evidences of immortal genius given by the Janseniststhis discussson created a sensation that extended to the limits of Christendom; and the memorials of it will continue to attract attention and call forth admiration till the end of time.

Jansenius, Bishop of Ypres, frum whom the Jansenists derived their name, was a young man at the period when the Popish Church was agitated by the doctrine of Molina. In that controversy, Jansenius took a deep interest, and received early and strong impressions of the vital importance of the doctrines of grace. Passionately fond of the writings of Augustine, he drew up from the works of that father a treatise, which he entitled Augustinus, in which the doctrine concerning