As regards his atoning death, his reconciling sufferings, the same thing is true. As he died for man, so must we die for each other. Thus says the apostle John: “Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.” And again, “Because he laid down his life for us, we ought also to lay down our lives for the brethren.” And Paul, after having spoken of “Christ’s having made peace by the blood of the cross,” says of himself that he rejoices in his own sufferings for their sake—rejoices to “fill up that which is behind of the afflictions of Christ;” that is, make up any deficiency in Christ’s sufferings for them. “Christ’s sufferings,” he says elsewhere, “abound in us,” his disciples. “We are partakers of his sufferings,” says the apostle Peter. If he thought Christ’s sufferings entirely different in their nature and meaning from all other sufferings, he would scarcely have said that he “partook” of them. § 12. This Law illustrated from History—in the Death of Socrates, Joan of Arc, Savonarola, and Abraham Lincoln. The death of Jesus, therefore, manifested in a higher degree the same law which is illustrated in the deaths of all good and great souls, martyrs to a principle, or to an idea. In proportion to the greatness and universality of the idea, and the greatness and holiness of the martyr, is the impression profound. We will give a few instances of this from history, to see that the death of Jesus was not something wholly outside of law, wholly exceptional, but the highest example of the great effect produced by one who walks straight into death for a great idea.