Tahath

“And they removed from Makheloth, and encamped at

Tahath.”

This is, therefore, that encampment, when the Israelites crossed the path they had previously travelled. It approaches towards Canaan, and lies almost parallel with it. This twenty-second encampment is called “Tahath,” which signifies ’ for,” instead of;’ one of the most distinguishing; and important words in christian doctrine, on which much — nay, every thing depends. He who duly apprehends its great and weighty meaning, who revolves it in his heart, digests, and, as it were, infuses it into his flesh and blood, in his inmost parts, has found an encaippment, where he finds full security and rest for his soul.

The word has reference to representation, or legal exchange, in which one man occupies and is placed in the stead of another; where one man acts and suffers in legal and other transactions, in the place of another, in his name, and for his benefit — acts, by performing iliat, which otherwise he ought to have done, whose representative he has become; or suffers, by enduring that, which otherwise the former ought to have suffered. Thus, an advocate appears in court in behalf of an accused person, and pleads instead of him, and in his name; a guardian conducts a lawsuit in the stead of his minor; one person becomes surety for another, by undertaking the payment of his debts, or pledges himself and his property for his good conduct, and by this means procures liberty and ease for the latter. As soon as any one becomes the representative of another, his actions and services are no longer regarded as his own, nor ascribed to him, except in so far as it is thereby evident that he fulfils the obligations of his vicarious character. On the contrary, that which he performs is placed to the account of him in whose name he acts. The latter has all the benefit arising from it, and the former only the honour and the praise. Thus, an ambassador treats in the name of his sovereign with some other monarch. His ability in the execution of his office brings him honour, but the results do not personally affect him. This species of interference is also called mediation, and he who undertakes it, a mediator.

It is easy to perceive, that all are not suitable for representatives and mediators. No one can be compelled to undertake this office, unless it lay in the nature of the thing. He must possess the requisite qualifications. He that becomes surety for another’s debts, must possess property; he who gives security for another’s good conduct, must himself be blameless. If any one wishes to be a mediator, he must be at least of equal rank with the parties he desires to reconcile.

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If the affair be intricate, he must possess all possible prudence; if difficult, perseverance; if painful, steadfastness and patience; if of great magnitude, he must possess the requisite power and ability. He must also be duly authorized; for he that would interfere as mediator unbidden, might easily come off the worse for it. In natural things, of which we are now speaking, suretyship has its limits. The one cannot suffer death for the other. This is not permitted by any law, either human or divine.

It is sufficiently obvious, hovir uncommonly advantageous such a representation must be for any one, in whose behalf it is undertaken. By it, he is divested of all vexation, care, and responsibility, which are transferred to his representative.

Hitherto we have only spoken in general terras of this matter. But in the kingdom of God there is also a suretyship, which is of supreme importance and unspeakable benefit; there is a Tahath, a * for,’ and ’ instead of,’ from whence our whole salvation depends. This suretyship was pointed out even in Paradise. Our great progenitor was told, that the day in which he ate of the fruit of the tree, he should surely die. He did not, however, die, but in his stead, a clean beast, and he was clothed with its skin; but he was then dismissed from Paradise. The sacrifices of the Old Testament dispensation are nothing else than vicarious. The priests bear the people’s sins. They lay them on the head of the sacrificial lamb. They slay the innocent animal instead of the guilty, and thus atonement is made. At length an individual appears, who is holy, innocent, and separate from sinners, higher than the heavens, and anointed with the Holy Spirit without measure. A prophet pointing to him, exclaims, ‘’ Behold the Lamb of God that taketh away the sin of the world!” One of the most singular circumstances in the life of this incomparable individual, is the public testimony of the judge who condemned him to death, that he found no fault in him, and must therefore set him at liberty. At the same time he is coupled with a heinous malefactor, and the question is asked, “Which of the two shall be released, and which shall be executed?” The decision is given in favour of the criminal, who is set at liberty, but the innocent condemned to that punishment which ought to have been inflicted on the former, and would have been so, had not this exchange rescued liinj.

Let us now consider the matter a little more closely-The cause of this suretyship and mediation, lies in a circumstance in itself extremely deplorable and abhorrent; and that is sin — that worst of all evils, that parent of all unhappiness and abomination, which cannot be sufficiently abhorred, hated, and avoided! It is the enemy of God, and were it as strong as it is malicious, it would have cast down God himself from his throne, annihilated and condemned him, and destroyed all his works. But fortunately, though potent, it is not omnipotent nor invincible. It is etimity against God, and is opposed to him in every respect — to all his commandments, intentions, and purposes, as far as its power extends. It is darkness, and would, if it were able, entirely extinguish the light of truth and holiness. It is utter disorder, discord, unci contradiction, and can only ruin and destroy, and produce nothing but misery.

This monster has entered into the world, and has caused horrible devastations in the visible and invisible creation, and particularly in the latter, where it infected an exalted, mighty, highly gifted spirit, and thus gained a powerful support for itself. Sin is unrighteousness, and being once in the v^crld, God could not suffer it to pass unpunished, but was necessitated to manifest his righteousness, his sentiments respecting it, his infinite abhorrence of it, punish it, and give it its due reward, which is death. Hence all that bore the name of sinner must necessarily perish, or else a ‘Tahath,’ a for and instead of, a representative, surety, and mediator must be found, by whose means a sinful world might be pardoned and blessed, without divine justice and holiness being obscured by it. Herein lies the necessity of a mediator by which the things might be performed which pertained to God, and reconciliation be made for our sins.

The origin and source of mediation does not lie in man’s repentance, but merely in divine compassion, free grace, and preventing love. “Herein is love, not that we loved God, but that he loved us,” in such a measure, as not to spare his only begotten Son, but gave him up as a propitiation for our sins, to redeem them that were under the law; made him to be sin for us, that we might be made the righteousness of God in him; made him a curse, that we might inherit the blessing; gave him up to die, that we might live; and made him a servant, that we might receive the adoption of children.

We know the Mediator. It was Christ who was slain for us. He unites in his person all the qualities and perfections which are requisite for the mediatorial office; for “there is one God, and one Mediator between God and man, the man Christ Jesus.” On the one side, so nearly related to God as a son to a father, so much so, that both are one; he bein in the Father and the Father in him; he, therefore, possesses all the wisdom and glory, the power, love, and holiness, and all the riches and courage which. are requisite for such an arduous undertaking. On the other side, he is so nearly related to us, that he is called the Son of man; has become, a partaker of our flesh and blood; and thus both he that sanctifieth, and they that are sanctified are all of one; therefore, that which he does and suifers, benefits the race in whose nature he accomplishes it; for “here is Immanuel” — that is, “God with us.” He did not glorify himself to be made an high priest; but he that said unto him, thou art my Son, this day have I begotten thee. Hence the pleasure of the Lord prospers in his hand, and by his knowledge many shall be made righteous. Such a high priest was requisite for us; and such a one we have, who is holy, harmless, undefiled, and separate from sinners, and higher than the heavens.

He undertook his mediatorship even before the world was, and in the fulness of time accomplished it in all its extent, and the Scriptures speak of its results and effects in an astonishing manner. Voluntarily and impelled by love, he placed himself in such a situation as to be capable of sufiering and obedience, and as he required not the fruit of this for himself, he bestowed it on others. He gradually accomplished his mediation, from its commencement on earth, till its completion in heaven. The Word was made flesh, and O the greai mystery of godliness! God was manifested in it. Satan used every artifice and all his power to overcome him.

Men raged against him, and nailed him to the cross. God himself forsook him, and thus increased his sufferings to the highest degree. At length he died, as one accursed of God and man, and as sin itself.

But why was all this? For us”! For us be became obedient unto death, even the death of the cross. Our old man was crucified in his person, and hence faith says, “I am crucified with Christ.” Our old man was slain in his person, and hence faith triumphantly exclaims, “If one died for all, then are all dead.” But he that is dead, is freed from sin. And to believers it is said, “Ye are dead.” But the suretyship did not end even here. “Ye are risen with Christ, through faith, which is of the operation of God.” Nor did this suffice, but he has also ascended up to heaven for us; where we have him, not only as an intercessor, but are even made to sit together with him in heavenly places.

But who is able fully to express the blessings resulting from this Tahath — this mediation? It is of equal magnitude and excellency, whether we regard the evil from which it delivers us, or the good we receive by its means, through faith. Happy, therefore, are they who are justified in saying, “He took our place; lie rendered satisfaction in our stead!” Happy are they who have him for their surety; and even all those are happy who become conscious how indispensable such a Mediator is, and who thirst and pant after him, as the hart for the water-brooks, and to whom, it is promised, that water from this living spring shall be given to them freely..

But he that has duly penetrated into this element by faith, and lives in it — who, under the guidance of the

TAHATH. :J9o

fiery and cloudy pillar, is encamped at Tahath, has there found a glorious resting- place, that does not suffer him to be barren or unfruitful. A tree planted by these water- brooks, brings forth its peaceable fruit in patience, and its leaves do not fade.

May the Lord, the Holy Spirit,, exalt Christ /or us in our hearts; Christ in us will then be the hope of our ^lory. Amen.

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