This is too wide a subject to follow further. Meanwhile it may be gathered from what has been said that the most direct application of the Apostle's language must be, not to the mutual relations of great communions, but to the mutual relations of Christians in the same local society. There is great room for such an application of it. Exaggerated statements may sometimes be made as to the indifference of Christians in modern congregations to one another's weal or woe; but certainly very often self-will and bitter feeling are allowed to prevail, as if the tender ties and solemn obligations of Christian fellowship had been forgotten. And very often mutual ignorance, indifference, or silent aversion mark the relations of those who have worshipped God together for long years. Certainly there is either some element lacking in the Christianity which is supposed to sustain Church life of this kind, or else the temperature of it must be low. Hence it comes, too, that the edification of Christians has so largely dissociated itself from the fellowship of the Churches to which they still resort, and seeks support on other lines. It was not so in those earliest Churches. The life and growth of the Christians were nursed in the Church meetings. There they gathered to read and sing and pray and break bread; to strengthen one another against Pagan violence and seduction; to love one another, as bound together by ties which Pagans never knew; to endure together the scorn and wrong which Christ's name might bring upon them; and not impossibly, after they had thus fought side by side, to die together one triumphant martyr death. Similar conditions have more or less returned again whenever the Churches have been tolerably pure and united, and have at the same time been subjected to some sharp pressure of persecution. They were to stand fast then in one spirit, cherishing that "spirit of the mind" which is the immediate fruit of the working of the One Spirit of God, the common gift of the Father. It is supposed that Christians know what this is and can recognise it. But they might not be solicitous enough to maintain it, and they might be betrayed into preferring a spirit of their own. The Holy Spirit's influence, creating in each of them the new spirit of the mind, would be the key to right conduct in their common life. It would inspire a purer wisdom and a higher motive than the flesh supplies. Recognising it in one another, they would find themselves confirmed and cheered, established against external opposition and internal strife. Too easily we content ourselves with thoughts, words, and deeds which come only from our own private "spirit" and which are governed by that. We are too careless of living in a higher region. For the want of this some persons among us are infidels. They think they can account for all they see in Christians from the men's own spirit. Their cavil is by no means always true or fair; yet it finds too much plausible support.