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If other believers are found biting and devouring one another over the shadow, let us
see to it that we do not, for a little peace, yield the true place of the substance. Our stand
must be that every member of the church of the One Body is ipso facto a "baptized
believer", and that no amount of emphasis on the type can lift it into the place of the
reality.
"The things which are seen are temporal, the things that are not seen are age-abiding"
(II Cor. 4: 18).
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,
ordinances, nor Sabbath days. These are shadows. The Body is of Christ (Col. 2:). The
one baptism unites 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:)
Was the baptism of Matt. 20: 21-22 in water? Was the baptism of I Cor. 10: 12 in
water? See Exod. 14: 22 "upon dry ground".
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:--
"One God and Father of all, Who is over all, and through all, and in all" (Eph. 4: 6).
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. It can be
translated, the Father is over all, through all, "and in all TO YOU". 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 guard 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.
(Mystery14, pp.72-77).