head. "And he is the head of the body, the church ... that in all things he might have the preeminence" (Col. 1:18). "For his body's sake, which is the church" (verse 24). Christ is head of but one body. "There is one body" (Eph. 4:4). In these texts the body and the church are used interchangeably, referring to one and the same thing. The body of which Christ is the head is the church that he built, "the church of God, which he hath purchased with his own blood" (Acts 20: 28).

It is therefore to Calvary that we must look for the specific act by virtue of which Christ personally became the founder of his church. There it was "purchased with his own blood." There we find the application of those sublime words of the Savior, "And I, if I be lifted up from the earth, will draw all men UNTO ME" (John 12: 32). By virtue of that act, God "put all things under his feet, and gave him to be the head over all things to the church." Yea, by virtue of that act, "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow,... and that every tongue should confess" (Phil. 2:9-11).

The church, then, proceeds from Calvary: Pentecost was but its initial manifestation to men and its dedication for service. Of this we shall have more to say hereafter.

Since through his death Christ proposed to draw all men unto him, it is evident that all the members of Christ are therefore members of his body, the church. To this agrees the words of the apostle Paul, "For as we have many members in one body, and all members have not the same office: so we [true Christians], being many, are one body in Christ, and every one members one of another" (Rom. 12: 4, 5). "Now hath God set the members every one of them in the body, as it hath pleased him" (1 Cor. 12:18).

Becoming a member of the spiritual body of Christ is necessarily a spiritual operation. Men may admit members to a formal church relationship, but only the Spirit of God can make us members of Christ. "For by one Spirit are we all baptized [or inducted] into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit" (1 Cor. 12:13). This text does not refer to literal water-baptism, but to the work of the "Spirit," by whom we are inducted into Christ. "God hath set the members every one of them in the body" (verse 18). And since this is the work of the Spirit, it is evident that none but the saved can possibly find admittance into the spiritual body of Christ. Under a different figure Jesus conveys the same truth. "I am the door: by me if any man enter in, he shall be saved" (John 10: 9). "And the Lord added to them day by day those that were being saved" (Acts 2:47, R.V.). Salvation, then, is the condition of membership.

The members of Christ are members of God's family. How do we become members of the divine family? "Except a man be born again, he can not see the kingdom of God" (John 3:3). "As many as received him, to them gave he power to become the sons of God ... which were born ... of God" (John 1:12, 13). "Beloved, now are we the sons of God" (1 John 3:2). Since this family, or church, is composed of the saved, or those who are born again, and excludes all the unsaved, we can understand Paul's reference to "a glorious church, not having spot, or wrinkle, or any such thing," but "holy and without blemish" (Eph. 5:27).

We have spoken of the union of all believers with Christ when he draws them unto himself and becomes their spiritual life. But this unity of all believers with Christ is a spiritual relationship and experience not to be confused with external things. The Bible speaks of Christians as being "in Christ." What does this mean? It certainly means to be "born again," for without that experience we "can not see the kingdom of God" (John 3:3). "Therefore if any man be in Christ, HE IS A NEW CREATURE: old things are passed away; behold, all things are become new" (2 Cor. 5:17). "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him" (1 John 3:6).

But our union with Christ, by which we become members of the divine family, necessarily fixes our relationship with all those who are members of Christ. If, through salvation, we are brought into a sacred unity with Christ, we are by the same act brought into essential unity and fellowship with the members of Christ. This the Word distinctly affirms: "We, being many, are one body in Christ, and every one members one of another" (Rom. 12: 4, 5). "There should be no schism in the body; but the members should have the same care one for another" (1 Cor. 12:25). While this last text relates literally to the physical body, the apostle applies it in an illustrative way to the spiritual body. "Now ye are the body of Christ, and members in particular" (verse 27).

Harmony in a normal physical body is not effected by external means, but is organic. The members may be many and diverse, but they are all necessary and have their respective places and work. So also with the body of Christ. Union with Christ is not dependent upon absolute uniformity except in the one thing—the fundamental experience by which we are made members of Christ. In the apostolic period the children of God who loved our Lord and were known of him were not all of one age or size or nationality. They had not all enjoyed the same social advantages, nor had they had the same intellectual attainments. The act of receiving Christ and his salvation did not perfect their knowledge; therefore they had to be patiently taught in order to bring them into the "unity of the faith." And for this purpose divinely chosen instructors were appointed, who must themselves "study" and give careful attention to "doctrine" (Eph. 4:11-14; 1 Tim. 3:13-16). But the gospel penetrates beneath the surface; it goes straight to the heart and reaches fundamental things. "There is neither Jew nor Greek; there is neither bond nor free, there is neither male nor female: for ye are all one IN CHRIST JESUS" (Gal. 3:28).

The unity of believers with Christ is, therefore, based on divine relationship, and this is the fundamental basis of the true relationship of believers with each other. In order to maintain spiritual relationship with Christ and his people, the Christian must have an obedient heart and "walk in the light of the Lord"; but we should always be ready to extend our fellowship to those whom Christ really receives and approves.

How prone men have ever been to ignore this simple, divine standard and set up arbitrary rules of their own by which to measure others! This wrong tendency combined with the carnal ambitions of men who love to parade their own unscriptural ideas before the world and gain adherents has been the real cause of the disunion of Christians. But the Bible standard is what we are now considering. It teaches that the saved people were "members one of another" as well as members of Christ; that they were, in fact, "all one in Christ Jesus."

According to the New Testament standard, unity of believers is more than an invisible, intangible, spiritual fellowship. They are "members one of another" as well as members of Christ. That unity was designed to be visible and to form a convincing sign to the world of the mighty power of Christ. This stands out prominently in that notable prayer of our Lord recorded in John 17, which was uttered on the most solemn night of his earthly life. First he