TO THE LAW AND TO THE TESTIMONY.
By Annie Teague
The twenty-ninth anniversary of the “Rochester Knockings” was celebrated by spiritualists all over the world, and by nearly two millions of the persuasion in America, on the 30th of March, 1877. The small cloud of a quarter of a century ago has developed its giant forces until its shadow darkens the whole earth. Truly Satan works mightily, knowing that his time is short; and how short, the preparation for battle among his armies, the portentous flashes that light up the faces of nations, and the terrible events that crowd upon each other till men’s hearts fail for fear of the things that are coming upon the earth, may indicate to those who are regarding the fast gathering signs. Spiritualism is one of the most formidable weapons ever wielded by the arch-rebel against the work of God. Basing their theories upon the firm foundation of a received tenet held in the bosom of the church for ages, the strongholds of their position are thus rendered comparatively unassailable to those from whom they drew their primal existence. Their reasoning sounds, with most seductive variation, the whole gamut of sophistry; but the edge of truth cleaves its armor, exposing the deplorable—and to its followers, fatal—delusion. The climax of spiritualistic argument is reached by pointing triumphantly to the presence of Moses on the Mount of Transfiguration. But their position cannot stand the test of the Volume from which they quote. That Moses stood with Elias, and talked with the Son of God, all Bible believers admit; but that it was the veritable body of Moses to which God gave burial in the valley over against Beth-peor, nearly all orthodox and spiritualistic believers deny. Let us examine, briefly, a few points from the sacred Record in proof that Moses returned to earth, a heavenly visitant in his own redeemed body. The history of the great leader of Israel resembles throughout the life of Christ, of whom he was the most prominent and perfect type of all whose office in any way pointed to the Messiah. In all main points the life of Moses repeats itself in that of Christ, from his birth under the reign of a tyrant, to his death on the mount. Both were alike spared in infancy by a direct providence. They were alike possessed of all the wisdom and learning of their times, and mighty in word and in deed; yet refused the place of earthly power and exaltation, to become the deliverer of a race of slaves. “The same did God send to be a ruler and a deliverer.” Acts 7:35. The miracles of Moses, while in Egypt and the wilderness, were only less wonderful than those of Christ himself. We see him at the Mount Sinai erecting and anointing the sanctuary, instituting the order of priesthood, and thus standing as mediator and representative of that covenant. He being the head of the priesthood—of the tribe of Levi and house of Aaron—yet was he not reckoned as one of them, neither was lot or provision made for his, as for Aaron’s descendants. He stood Godward to Israel and alone in the difficult ministration of his office, as Christ stood alone as the Mediator and Priest of the new covenant. 2 Cor. 3:6-14. The position of Moses prefigured Him who, in his own person, is Prophet, Priest, and King. “And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face.” Deut. 34: 10, 11. As leader of a fault-finding and rebellious nation for forty years, he was sustained and strengthened by the direct and continual presence of God and his angels, even as Christ was sustained in the forty days’ temptation in the wilderness. And when his great work was done, when his charge was brought nigh to the promised land, this man of purity and meekness, the prophet, priest, and king, the warrior, statesman, and author, laid down his cares and burdens163leaving his followers the cheering assurance (and also defining his true position toward the first house of Israel) that God would raise them up a prophet like unto him. Deut. 18:15. And every soul which would not hear that prophet should be destroyed. Acts 3:20-24. God himself buried his well-beloved servant on the lonely mountain, angels filled his funeral train, “and no man knoweth of his sepulcher unto this day.” All Bible evidence points to the fact that Moses personated the Saviour under the old covenant as is explicitly declared in Ex. 4:16. “Aaron shall be to thee instead of a mouth, and thou shalt be to him instead of God.” And if so, reason would declare that his burial and resurrection must also typify Christ’s. That Moses was raised from the dead there is abundant proof to all who believe in the power of the God of Israel over his enemies. Jude 9; 1 Thess. 4:16. And that Moses stood on the Mount in his own re-animated body of flesh is as certain as that he was there at all. The fact is not only established by Bible testimony on the total extinction of the whole man in death, but is supported by the position and work of the representatives of the two covenants, and the relation of the old to the new covenant. That relation demanded that Moses be raised from the dead, else would the antitype of man’s salvation in the death, burial, and resurrection of Christ have had no corresponding type. And as Christ is soon to come again in heavenly majesty, may the spirit of truth guide us, and keep us from delusion and error, and, by his word and testimony, preserve us from the snares of the deceiver.