Paul's mystical conception is not complete without its relation of us to our fellow-men, as well as its relation of us to Jesus Christ. Whoever identifies himself with Christ, identifies himself with Christ's idea of the solidarity of men. The whole race is conceived as one body, having to die and rise with Christ, and forming by the joint action of its regenerate members the mystical body of Christ. Hence the truth of that which Bishop Wilson says: 'It is not so much our neighbour's interest as our own that we love him.' Jesus Christ's life, with which we by faith identify ourselves, is not complete, his aspiration after the eternal order is not satisfied, so long as only Jesus himself follows this order, or only this or that individual amongst us men follows it. The same law of emotion and sympathy, therefore, which prevails in our inward self-discipline, is to prevail in our dealings with others. The motions of sin in ourselves we succeed in mortifying, not by saying to ourselves that they are sinful, but by sympathy with Christ in his mortification of them. In like manner, our duties towards our neighbour we perform, not in deference to external commands and prohibitions, but through identifying ourselves with him by sympathy with Christ who identified himself with him. Therefore, we owe no man anything but to love one another; and he who loves his neighbour fulfils the law towards him, because he seeks to do him good and forbears to do him harm just as if he was himself. Mr. Lecky cannot see that the command to speak the truth to one's neighbour is a command which has a natural sanction. But according to these Pauline ideas it has a clear natural sanction. For, if my neighbour is merely an extension of myself, deceiving my neighbour is the same as deceiving myself; and than self-deceit there is nothing by nature more baneful. And on this ground Paul puts the injunction. He says: 'Speak every man truth to his neighbour, _for_ we are members one of another.'[64] This direction to identify ourselves in Jesus Christ with our neighbours is hard and startling, no doubt, like the direction to identify ourselves with Jesus and die with him. But it is also, like that direction, inspiring; and not, like a set of mere mechanical commands and prohibitions, lifeless and unaiding. It shows a profound practical religious sense, and rests upon facts of human nature which experience can follow and appreciate. [Footnote 64: _Eph._, iv, 25.]