modern Calvinism of the school of Wardlaw and Jenkyn than he does with the more logical and profound principles of Calvin and Owen. But Wardlaw and Campbell, though they widely differ on the _rationale_ of the Atonement, do both, together with Dr. Crawford, stand firmly on the position that our blessed Lord consummated a great work of redemption _for_ human nature, which no individual of the human race could effect for himself, and this _over_ and _above_ that work wrought _in_ humanity by the grace of the Spirit in virtue of the work of Christ. We beg our readers, however, to read Dr. Crawford's examination of the 'theory of sympathy,' which is made by Campbell and others to cover and explain the deep mystery of the sufferings of Christ. The alternative exhibited by Luther, that forgiveness of sins could not be conceived of in the dominion of a holy God, unless there be either a sufficient satisfaction or an adequate repentance, was accepted by Dr. Campbell; but instead of looking, with Luther, for satisfaction of a violated law, he has taken the other side of the alternative, viz., the _adequate repentance_ for the sins of the human race, rendered from the ground of human nature, in the awful sympathy of Jesus, and in that loving consciousness of human sin and peril which filled the cup of sorrow, and broke the heart of the Son of God. Now, Dr. Crawford has not referred to the various Scriptural arguments by which Dr. Campbell endeavoured to sustain his somewhat startling thesis, but has grappled with the main proposition itself, and shown it to be insufficient to sustain the language of Christ or his Apostles; that all the elements of a complete and _adequate repentance_ for the sins of the world could not be found in one who had no experience of sinful desire; further, that if this were possible, and were clearly stated in Holy Scripture, then, so far from the sufferings of Christ consequent on his agonizing sympathy with sinners providing the ground of forgiveness of sins, this theory would merely aggravate the offensiveness of sin, and run the danger of transforming the entire efficacy of the Atonement of Christ into the power of His example exercising a sanctifying influence upon the life of the believer.