which is through faith. On faith too do we insist; but on faith as the means, character as the end. Character! the very word points out the depth and magnitude of the requisition which in our view Christianity makes upon us. It is not a superficial nor a partial effect, which is seen in him who is worthy to be called after its name. The complete sanctification of the individual, the establishment of the Divine will over his whole being, in all its motives, exercises and manifestations, is the work which Christianity contemplates, and which Christianity alone can effect.

ART. IX. — FREDERIKA BREMER'S THEOLOGY.*

IN reading Miss Bremer's novels every one, of course, has been impressed with the religious tone that pervades them all. Here and there in her pages hints are thrown out and speculations introduced, that have often led us to ask, what is the author's theology, and that have always puzzled us to give a reply. With considerable curiosity therefore we opened the little book that professes to state her creed, and stood ready to welcome the results of her "Morning Watches." We have closed the book and find ourselves as much in the dark as ever regarding her place among the sects, although delighted to know that she is entirely with us in her views of the aim and spirit of Christianity.

Religion is woman's peculiar province, whilst theology belongs rather to man; and Miss Bremer's attempt to be a theologian does not set aside this distinction. Charming and inspiring as is the tone of her "Confession of Faith," we are to thank her for a precious statement of religious experience rather than for oracles of theological wisdom. For this very fact, we love the book far better than if it outdid Calvin in dogmatic clearness or Swedenborg in philosophical analogy.

*

Morning Watches: A Few Words on Confession of Faith of Frederika Bremer. by a Swede. Boston: Redding & Co.

Strauss and the Gospels:' The Translated from the Swedish, 1843. 8vo. pp. 24.

It expresses the earnest yet mild indignation that a truly Christian woman must feel, when first acquainted with the assaults of modern infidelity upon the Divine mission of Christ. It was called out by an Essay entitled "Strauss and the Gospels," in which a statement is made of the principles put forth by the chief of German Rationalists in his Life of Christ. Many a Many a woman in New England, when hearing or reading doctrines like those advanced by Strauss, has been moved by a spirit congenial with that which the novelist of Sweden has so eloquently uttered. Perhaps the honest experience of a spiritual soul is a better refutation of infidel doctrines, than any logical argument or learned apology for the truth. Sweden may thus afford us the best illustration of true defence of the faith. The sword of Gustavus withstood the Papal armies and saved Germany from returning to the Papal yoke. Now the faith of Germany is not threatened by military churchmen, but by lax rationalists, and the pen which withstands them is not unworthy of a name with the sword of the great Protestant hero.

Miss Bremer treats Strauss with great liberality, and owns with him that the Bible bears marks of the times, places, men and manners of the ages of its composition, and sometimes presents us with heavenly truth in an earthly dress. She even professes her joy in the appearance of books like that of Strauss, as leading to a better understanding of the Scriptures, to a new way between the two opposite but one-sided enemies of the Bible and revelation, that shall show the power of truth to confirm itself and call up from every 'No' a more powerful 'Yes.'

She acknowledges the difficulties that she has felt in the study of the Scriptures, and her joy-who of us that believe will not share it? her joy when she discovered the central doctrine of reconciliation which explains and inspires the whole, like the lamp that reveals the carvings of an alabaster vase, that else are hidden, or like the Shechinah that lighted the inmost recess of the great temple. Thus she speaks:

"Book of books! deep, wonderful mine, whose shafts ages have assaulted, ages have traversed, and will yet traverse! Holy lineage-roll, displaying the record of the internal unfolding of the race of man from the hour of its birth; gigantic drama of life's

beginning and end! Drama, with dark episodes and bloody scenes, but whose morning and evening are in light; which commences with man's infancy, and ends where he begins a new life after death beyond the grave! History of histories! how often have I not descended into its depths with an ardent and inquiring heart. Long, long was it to me dark, mysterious, and incomprehensible, and I could not separate the precious metals from the dross and earth, which adhered to it; the great pulse of reconciliation, steadily beating beneath the varying weal and woe of earthly life, amid the solemn blessings and curses of the wailing mind, was concealed from me; long have I strayed and doubted, often despairing of the way and the truth. Yet the eye became by degrees used to see by twilight; and even for the least of his inquiring children does God let his light shine! Now I walk securely on the wonderful course, and to my last hour will I journey on, searching and praying."

Miss Bremer follows Strauss in his attack upon the Gospels, and meets him upon his two principal points, and vindicates Christianity as attended by miracles and given by Divine inspiration. With considerable power she shows the inefficiency of the view that looks upon Christ merely as a high ideal, and she maintains that the force of the Gospel lies not merely in its ideal of character, but in the motives it presents. Not merely aim, but power is needed, and this power is given by a supernatural revelation of God and heaven. We need not say much of this point. For the whole ground is very familiar to our readers, and has perhaps been more ably maintained by our divines than by any other persons.

In fact there is hardly a statement in the whole “Confession of Faith" which will be offensive to our circle of readers, unless it be in her view of the nature of Christ. Yet so far as she explains her doctrine of the Divinity of the Saviour, she is decidedly Unitarian. She says not a word of three persons in the Deity, and generally speaks of God in Christ, and thus uses language which all of us may accept, who believe in the presence of God in Christ, the supernatural union of the Father with the Son. Her enthusiastic declaration, that if Christ be not God, he is a nobler being than God, because he suffers and dies for man, whilst God is thus made as an Oriental despot on an invisible throne, regardless of man's sins and salvation, applies to those only who deny that God entered into the

mission of Christ and through him manifested his love and dispensed his spirit. It does not reach those who acknowledge the doctrine, that "God was in Christ reconciling the world unto himself."

In spirit and aim, Miss Bremer sides most strongly with us against the leading doctrines of modern Orthodoxy. Her view of the doctrine of the Atonement is virtually ours, and entirely opposed to the idea of literal imputation or vicarious righteousness. The righteousness of Christ is imparted, not imputed to the believer. The great power of his mission consists in his revealing God's love to us and bringing us within the sphere of its influence. How often have our writers been condemned as infidels for asserting the very doctrine thus stated in an Orthodox garb:

"The atonement of Christ and its justification are so closely connected herewith, that I cannot pass by a nearer consideration of them. The atonement has so often given offence to people of reflection, and to those who do not think, and I myself have had so much opposition to it, that I cannot resist the desire to tell how this difficulty can be stopped, and how the doctrine has been clear and precious to me. Strauss has, as have many others, taken it in its most difficult and inaccessible form, and thereby thrust it from the way of comprehension. We would ascertain whether, by means of a sensible explanation, both cannot and must not be included therein. And if the parable we here profit by, is somewhat imperfect and broken, we may overlook it, as well for the sake of the difficulty of the subject as for the easy comprehension of the parable. It is usually said, if A do the work of B, and fulfil his duty in his place, these cannot be B's services, and B cannot thereby be regarded morally free from debt. It depends upon how the case is comprehended. For if B, through A's efforts, really becomes free from debt, then must he also be respected therefor, and the services of A be charged to him. View the case so here. B has fallen into disorder, and at last left his father's house. Far separated therefrom, he has sunk into slavery under a bad master, (we could as well call him Satan, or the father of lies,') and thereby come into manifold misery. The father, A, has, however, not altered himself on account of the son's change. The father's heart is the same, but the son's heart and will must be altered, if father and son shall again be reconciled and united, and the son return to his father's house. Therefore goes the father out to seek the son, and that he may come near to him, he takes upon him the form of a servant. A becomes a servant to B. He partakes of his poor means, helps him in his

work, guards him in his misery, and suffers in his stead the cruelty of the evil master; and under all this, he constantly strengthens and cheers the son by his love, his example, his instructions, his power, and his goodness. The son B is moved by these things. The love of A awakens his. Love makes his will good, and he does what A desires. The power of A strengthens B, and he expresses himself gradually in his degraded circumstances as a new man. The old B is as if dead. Another A has risen in him. Common with A, or, more properly, through A, B works now so powerfully that he gains his freedom from the service of the cruel master. He freely departs therefrom, follows A to his father's house, and the affectionate father can again receive there his regained son, and bring him into the circle of his chosen. The justness of A has

thus justified B; that is, made him just. The actions of A are satisfactory to B. The merit of A has, in fact, become B's. The father has, by his efforts and suffering, again redeemed the son, and make him free; so love fulfils the obligation, which, without it, could not be fulfilled. The example we have here used, is nothing uncommon in private life. But all private works of love show, in general, the everlasting, the fountain of all the inspiration of love on earth, and which was revealed to the world, when the word was made flesh and lived among us; and we beheld his glory as of the only begotten Son, full of grace and truth, and of his fulness have we all received,' when God in Christ atoned for the world by himself.'"

All this we are willing and happy to allow, with the exception of the idea which supposes God to have suffered for man. She says not a word of the sufferings of the second person in a Trinity, but ascribes, like Sabellius, the whole work of salvation to the Eternal Father, whom she represents as bearing the pains of his earthly children in order by such suffering love to win them away from sin. That the ever blessed God can suffer pain we cannot allow, nor are Orthodox theologians more willing to allow it than we; since they maintain that it was only the human nature of Christ that suffered. The presence of God in Christ, strengthening and soothing him, giving him power to die and live again, relieves the difficulty and leads us at once to a suffering Messiah and a parental God.

This passage of Miss Bremer regarding the Atonement will probably be looked upon by Swedenborgians as declaring their doctrine on this subject. Yet it is in substance the same which is found in the works of most