_6. The Great Principle Suggested by the Foregoing Facts:_ Does this fact of willingness to suffer for others, so abundantly attested in human experiences, bear witness to the existence of no great and eternal principle, that may be of incalculable benefit in the moral economy of the world? Is it meaningless? I think not. On the contrary it suggests the existence of a great and effective truth, namely, that the Intelligences of the universe are so bound together in sympathetic relations that at need they can suffer for each other, as well as with each other, and because of each other. "Greater love hath no man than this, that a man lay down his life for his friends."[A] This is true because when a man lays down his life for a cause or for a friend he has then given all he has to give; for with life goes all things else; he can give no more. Shall those Intelligences we must needs think of as Divine, as making up David's "congregation of the Mighty," the Gods among whom God the greatest of all the Intelligences, standeth and judges,[B] shall these be denied the privilege of love-manifestation which goes with this giving of all? And shall this suffering for others have no benefiting effect upon those others for whom the suffering is endured? Shall this love-force of men and of divine Intelligences be mere waste of the highest and most refined of all forces--spiritual force? Not so, if reason answers the question. Certainly not so if scripture answers it. "Here by perceive we the love of God, because he laid down his life for us."[C] "God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish but have everlasting life."[D] "For Christ hath also once suffered for sin, the just for the unjust, that he might bring us to God."[E] "When we were yet without strength in due time Christ died for us. * * * Being now justified by his blood, we shall be saved from wrath through him. * * * When we were enemies we were reconciled to God by the death of his son * * *."[F] The scriptures then abundantly confirm the declaration made that divine Intelligences are not denied the power of giving the highest love manifestation for others by suffering for them; and in that love-manifestation giving all they can give even to taking upon themselves the consequences of the sins of others and making Atonement for them; suffering that others might have placed within their reach the means of escape from suffering, if only they would accept such means and apply them. Otherwise, of course, the sinners themselves must suffer all the consequences due to their sins; for nothing is clearer in the revealed word of God, developed in this treatise, than that satisfaction must be made to Justice whenever the domain of Justice is trespassed upon, else all is confusion in the moral government of the world; so that if men will not avail themselves of means which Mercy provides for their redemption, then they themselves must meet the