ONE BAPTISM.--The structure of the unity places the one baptism over against the

one Spirit. The entire absence of types and shadows from the epistles of the mystery

lends weight to the thought that this is not the baptism in water, but that of the Spirit.

The fact that there is "one baptism" is both conclusive and exclusive. John the Baptist

baptized in water. This could be called one baptism. During the Acts baptism in water

was accompanied by baptism of the Spirit. This cannot be called one baptism, for there

were two. If we can speak of two baptisms as one, then how shall we treat the other

members of this unity. Are there then two Lords, two Gods, two bodies?

The underlying meaning of the type of baptism is that of union. This union may be set

forth by the immersion of a believer in water, it may be set forth by the baptism of the

Spirit, bringing with its supernatural gifts, as in I Cor. 12:, or it may not be set forth

manifestly and typically at all.  The last statement suits the case of the present

dispensation. The members of the one Body observe neither days, fasts, feasts nor

ordinances. These are shadows. The Body is of Christ (Col. 2:). The one baptism united

us to the risen Christ, and we have no command to set forth this union in symbol or type;

neither have we any warrant to look for "signs" in connection with our baptism by the

Spirit. The interested reader is referred to the article entitled "Baptized Believers" on

page 158 of Volume 11:

ONE GOD AND FATHER.--The purpose of the ages is to bring many sons to glory.

Sin has necessitated redemption, and it has been necessary for all the children of God to

have been "born again". The cycle is suggested by the unity of the Spirit. The goal is

one God and Father. This member is expanded, like the one dealing with hope:--

Are we to gather from this that the last item of the unity of the Spirit teaches the

universal fatherhood of God? The "all" is governed by the context. If the word "you" is

retained in the clause "in you all", the idea of the passage is made apparent. The Father is

over all, through all, and in all TO US. Just as Christ is head over all things TO THE

CHURCH, though not yet Head over all things manifestly and universally, so the Father

is to us.

What a calling is ours. Christ raised and ascended far above all, as Head over all

things now to us, and the one God and Father, over all, through all, in all to us, as well.

What peace this brings; what triumph, what confidence! Well may we be exhorted to

give diligence to keep such a treasure. Let us keep this perfect sevenfold unity of the

Spirit in the bond of that peace made by the blood of Christ, until that day comes when

stewardship ceases, and the joy of the Lord remains.