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Written by R.Anna Phillips   

ZION'S LANDMARK -- September 15, 1901

A period of afflictions, hardships, self-denials, troubles, trials, and tribulations, --"these be the days of unleavened bread"--the unleavened bread that followed that first day wherein was slain, roasted, and eaten the paschal lamb; and that finds answer in the work or walk in a gospel disciple after that first day wherein was revealed to him that Christ his passed over was slain for him. So that I must make profuse reference to the Passover and the Lord's supper, that, as necessarily preceding, becomes the base that gives tone and coloring to this after-walk; to properly place and make plain.

Israel observed the first Passover in Egypt with loins girded, sandals on, and staff in hand; that having eaten, to depart in haste on their journey from the land of bondage. And they ate it indoors, and whereon God had set his name as it were in the blood on the lintels. While their journey, answering to the six days of unleavened bread following the Passover, under the law; and to the gospel walk following the Lord's supper, under the gospel, was without along the way through the terrible wilderness to Canaan. And, as established under the law, the Passover was observed in the evening of a certain day, and in the place where the Lord their God had chosen to place his name and thus as commanded by him: and which to strengthen and emphasize, he expressly forbade it to be observed "within their gates," or private houses. Deut. 16:5. And only in his church has he set his name on earth.

And "thou shalt turn in the morning and go into thy tents; and six days shalt thou eat unleavened bread." Dent. 16:7-8. So we see while they must eat the Passover, as it were assembled in church capacity; they must go apart from the church, as such; and from one another to their private homes to eat the unleavened bread the six following days. And this Passover being a figure or type of the gospel, or Lord's Supper, these rules and regulations apply there.

Accordingly Jesus designated a certain upper room-upper, perhaps, as denoting this high, above ordinary supper-and to which he took his Apostles-who represent the church-as apart from all the world, to observe the last legal Passover-the last carnal ordinance in fulfilling the old covenant, which must be before he can establish a gospel ordinance for the new, and which, having eaten, he took therefrom bread and wine-indicating by this transfer that that was left void and lifeless - with which he instituted, and with his disciples did eat-what we call-the Communion, or Lord's supper: which being ended, he immediately as it were, in haste, turned about and washed his disciples' feet. So that whatever applies to the supper, as to time and place of literal observance applies with equal force to the washing.

Faith and obedience, or gospel works-which answer to the walk as implied by the feet being washed- are all that was, and is, required of the gospel church, as such-baptism constitutes her such. And Jesus would have these represented by two ordinances observed in public church capacity. Yet these are as different in nature, design and importance, as are the principles they respectively represented The supper was set a public representation of faith; and the washing of feet of works. Faith being a principle of life, and essential to eternal salvation, the supper was emphatically commanded to be observed. While works void of life, in itself so to speak, not essential to eternal salvation; and the washing was but lovingly enjoined as that it "ought" and 'should' be observed. And as indicated by the six days of unleavened bread following immediately after the Passover, so works ought and should follow immediately after the reception of faith. Hence the order of representation, for the Lord allows no idle time between faith and works. Therefore, -I repeat-supper being ended, he immediately washed their feet. And that supper was ended, shows the mistake of those who say the one is not complete without the other.

But as the unleavened bread began as eaten with the Passover, and works with the Lord's Supper; these alike may, even as they must in a practical sense, claim that first day making the seven, as a perfect or whole number; so that whether a feast under the law, or a walk under the gospel, they thus include a whole time-all the intervening days from one supper or washing to another, for private practical performance. The six days following the first to which Christ our Passover was sacrificed for us personally, includes all the working days of the week, or the whole number in life till we come to the Sabbath of eternal rest. That these were instituted in the interval between the observance of the last legal ordinance and Jesus' betrayal, proves them set in, and for the gospel church, to which he referred and on whom he enjoined as such, when he said to his disciples: "If ye know these things happy are ye, if ye do them!" that is, know them in spiritual meaning, and do them literally. For one to partake of the Lord's supper is to represent his personal faith; and one must be in the faith to touch aright these emblems of the flesh and blood of Jesus broken apart on the cross for him. Therefore let one examine himself and see whether he is in the faith-whether shod with the preparation of the gospel, or with shoes on, staff in hand, as ready and in haste to depart in gospel pilgrimage, and so let him eat, as it were, the flesh and drink the blood, as declaring thereby he is sustained or lives spiritually. And thus prepared to eat; he is prepared to wash: as nothing but the faith of Jesus that works by love, can stoop one to this test of all obedience. Jesus knew how to make it-or publicly wash another's feet. Yet thus washing, he represents the humble, lowly minded, long-forbearing, all-forgiving spirit and manner of the walk of the disciples' or church of Christ.

After which he receives the same command that "thou shalt turn in the morning and go unto thy tents, and six days shalt thou eat unleavened bread," that is, turn now apart from the church as such, and go unto your homes, and in private, daily walk and conversation fulfill the public representation. The six following days as distinct and detached from the first, indicates the same as existing between the principles involved, and that as to nature and design, are closely seen between the paschal lamb and the unleavened bread-the first the handiwork of God, the last of man- the first involving eternal life, the last human walk. Yet, in a practical sense, they join together; as that, in this sense, both faith and works as separate and alone, would be dead. James 2:17 22. And thus, these six days claim the first, making the seven, -the whole number from one washing to another, it numbered all the days of this life.

Then practically; we go to our church meeting appointed for the Lord's supper and feet-washing. And in humbling, loving, remembrance of how the flesh and blood of Jesus was broken apart on the cross-of Christ our Passover slain and sacrificed for our redemption, and as made our wisdom, righteous and sanctification, and now clothes us with worthiness to eat and drink at his table, our "pure mind" is stirred up to a glad all long-suffering and forgiving of beloved brethren esteemed better than ourselves; so that having partaken of the supper, we gladly turn to demonstrate our devotion to our Lord and love to our brethren, and lay aside our garments, or title, power, authority of whatever nature, and from whatever and that in any sense raises us above the least, weakest brother; and thus as brethren-equals, we gird us with the towel, the badge of servitude; and with our hands pour out the water wherewith to wash-as it were the freely flowing out of divine Love from our own heart that covers all sin-washes away all offense of a beloved brother-and thus wash each other's feet. And in public represent the spirit and. manner of the private, every-day, self-denying, loving, lifetime walk of the disciples and church of Christ.

Then according to the type-this after-walk answering to the days of unleavened bread-we receive the same command that "thou shalt turn in the morning and go unto thy tents and six days shalt thou eat unleavened bread" so we, having observed these in public church capacity, now turn apart from the church as such, and go unto our private homes, and in every-day walk and conversation as obedient to the gospel law, and fulfill this public representation.

And, although this walk with Jesus, as my personal experience in pilgrimage so far assures, and the work of the Lord confirms, as chosen in the furnace of affliction, is though great tribulation; yet it is so sweetened, and often so glorified by approval and presence of Jesus that it is called a feast of unleavened bread; and feast it is to one who had rather be a door-keeper in the house of his God, or suffer afflictions with the People of God, than share the pleasures of sin for a season.

Then as having purged out the old leaven of nature, and as avoid the leaven of the Pharisees, which is hypocrisy; let us "therefore keep the feast, not with the old leaven," or nature's legal yeast that hulls to spoil. "Neither the leaven of malice and wickedness" that poisons the best of bread, "but with the unleavened bread of sincerity and truth." 2nd Cor. 5:7-8.

To impress the importance of this walk by thus showing its perfect agreement with the days of unleavened bread, and also as so plainly and clearly represented and commanded by Jesus, is the object of this writing.

P.

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