The Mohammedan System of Theology/Chapter 7
CHAPTER VII.
ON THE GRAND SCHEME OF REDEMPTION THROUGH A MEDIATOR.
Whether Mohammed had imbibed erroneous notions of Christian Doctrines, or was designedly guilty of prevarication, is a subject awfully affecting his criminality, both in kind and degree, but falls not within the limits of our discussion: we are here weighing his avowed sentiments, not the motives which led to their adoption. The fact is indisputable, that he has dealt largely in Apocryphal Gospels, and in the construction of his scheme omitted the principal ingredient, and what may be termed the distinguishing peculiarity of Christianity. The Prophet of Arabia adds another to the list of failures in that point, where all systems of Religion and Philosophy evidenced their imbecility and inadequacy before him, viz. in pointing out hew sins are forgiven through a Mediator.
The Pagan superstitions retained some vestiges of this doctrine, derived from ancient tradition, and the Jewish Religion was one continued multiform type of a Redeemer and atonement through him; but the utmost power of man could not advance deeply into the subject, because it presupposes a knowledge of many things which can be acquired only by revelation,—such as the dreadful nature of sin,—the penalty sufficient to atone for it,—how the justice of God can be satisfied and rendered consistent with mercy in pardoning the offender.
Man is conscious to himself of transgression, that he has not loved his Maker with that sincerity and ardour of affection which reason dictates is his due: the unfailing monitor in the human breast not only accuses of individual transgression,—but on reference to the world around him the truth is written in characters too plain to be mistaken: if there be any argument in history, the history of nations is but a confirmation of the fall. The Scriptures coincide with reason and experience, and proclaim every where, that "all have sinned." The sacred page declares, that Adam was made the federal head or representative of the human race: the Almighty imposed on him a law to try his obedience, which, had he observed, he and all his posterity would have been happy; but, by transgressing it, he fell and entailed misery and death upon himself and descendants. The covenant was, "Do this and live, transgress this and die:" now Adam having broken the covenant, and become, as before observed, subject to death, entence was passed accordingly on him, yet even then (so merciful was Heaven) intimation was given of the victorious seed of the woman who should, in after times, destroy the devil, and reconcile man with God.
Natural religion is of no use in these inquiries, and reason is perfectly silent: judging from analogy, we see vice suffering its deserved penalties: the man who by excesses has injured his health, bears the effects of his sin in bodily infirmities, and perhaps in premature dissolution. Waste and prodigality conduct to misery and ruin, however sincere and genuine may be repentance; and in the decisions of men, where flagitious crimes are concerned, offences against the state, the property and lives of individuals, are visited with extremest severity: the offender, though penetrated with remorse and contrition, is left to the justice of the laws: a system of retribution prevails, and the demands of justice must be satisfied. There was wanting, therefore, some clear illumination and substantial ground of hope, which the Christian religion supplies; Jesus Christ is the propitiation for sin. As it is certain, that in Adam all die, even so in Christ all are made alive. There is nothing inconsistent with reason or justice in the arrangement: if Adam's sin could destroy, Christ's satisfaction could save: God ordained it: and made them the two heads, that all that descended from them, or depended on them, should stand or fall accordingly. The whole Epistle to the Hebrews beautifully illustrates and confirms the mediatorial character of Christ. A mediator may be so by choice; when a person, from a principle of benevolence, makes a tender of his services to two contending parties, with a view to conciliate differences: in this case persuasion and argument must be the weapons employed: he could have no power to compel obedience, and the respect shewn him would bear some proportion to their conviction of the purity of his motives, and ability to interfere; a mediator may also be chosen by consent of parties, where his award will be binding, and considered as their own act and deed; and, lastly, a mediator may be deputed by a magistrate, or one invested with lawful authority, to settle the disputes, in which case his determination must be imperative on the parties.
Now Jesus Christ was mediator in the first and last of these senses: first by his own voluntary choice,—he saw us in our low estate, and had compassion on us, and undertook to mediate between the offended Majesty of Heaven and his erring creatures,—and he was appointed to the office by God himself: "if he should make his soul an offering for sin," the promise was, "that he should see his seed, and the pleasure of the Lord should prosper in his hands." The Son's voluntary acceptance of the office is recorded in these terms, "Then said I, Lo I come, in the volume of the book it 1s written of me to do thy will, O God: I am content to do it, yea thy law is in my heart." Upon this agreement he entered on and performed the office of a Mediator, and for this purpose, in reference to this work, he is styled the Messiah, the Christ, and the Anointed of God. As Moses was the Mediator in the Old Testament, to stand between God and his people in the Jewish covenant, so is Christ the Mediator under the New Testament, to act for and between God and his people in the Christian Covenant.
The doctrine of a Mediator has every thing to recommend it: it is at once grand and original: it shews a deep insight into human nature, and satisfactorily solves many questions, which could be known originally only from divine revelation. The defect is fatal to the pretensions of the Koran. The pious Musulman never can be happy under his system; it must ever be a matter of doubt and distressing perplexity what quantity of repentance, alms, pilgrimage, or fasting, will be sufficient to wash away past offences, and restore him to the favour of his Maker. Admitting his repentance sincere and genuine, still the weight of fresh sins must prey upon his mind; obedience only can be acceptable for itself, and satisfactory only so far as it extends. There is not a sure ground of consolation therefore in the Koran, or in any scheme, except what the Gospel unfolds. The dignity of the character of the Mediator, and the ratification and acceptance of the office by God, answers every doubt, and dispels every fear; we see how God, without impeachment of his justice, can be merciful: we have an advocate with him, Jesus Christ the righteous, and he is the propitiation for our sins: he ever hives to make intercession for us.
The more we consider the scheme, the more clearly we see the genuine impress of Heaven upon it: it takes in the rights of God, as well as the necessities of his creatures. Now that the plan is fully manifested, a beautiful symmetry and adaptation of parts appears throughout the whole, from its first developement to its perfect consummation: reason acting as the handmaid to religion, cordially approves of the provisions made for the recovery of a lost world! But whence did we attain this wisdom? I repeat. From the Koran? No: with all the advantages of preceding revelations, nothing of the sort is there discernible. The solemn truth is there unheeded. It was communicated to us by the fishermen of Galilee, and from whom did they obtain the clear avowal?—From Jesus of Nazareth, who, being in the bosom of his Father from all eternity, has revealed as much of him, and his gracious purposes to us, as is necessary for our happiness and direction. Christianity performs a twofold office; both enlightening the understanding and subduing the heart, by the most powerful motives. The sinner is no longer under fear and doubt as to what may be the divine procedure towards himself: it is of the essence of Christianity to inform the mind and tranquillize conscience on this important particular!
"Survey the wondrous cure,
And at each step let higher wonder rise!
Pardon for infinite offence! And pardon
Through means that speak its value infinite!
A pardon bought with blood! With blood divine!
With blood divine of him I made my foe!
Persisted to provoke! Though woo'd and aw'd,
Blest and chastis'd, a flagrant rebel still!
Nor I alone! A rebel universe!
My species up in arms! Not one exempt!
Yet for the foulest of the foul, he dies!"