The Scriptures make it very clear that there is something which satisfies God himself in the work of redemption. God acts out of moral obligation, out of self-respect, out of love. But he acts always in respect for men as free moral beings. The cross appeals to the free spirit of men to behold the nature of evil, and to flee from that evil toward their redeeming God. If the redemption is to be a moral redemption, the last detail of the method must be moral. The power of the Almighty must not be used to break down freedom of men. It would be theoretically possible for an almighty power to bring to bear such pressures upon human wills as to crush them, but the strongest representation of the power of God in the New Testament does not go to the length of hinting at interference with the freedom of men. Men are to be saved as free men or not at all. We might conceivably imagine the Almighty as granting such indubitable vision of the material rewards of righteousness and the material loss of unrighteousness as would irresistibly draw masses of a certain grade of men into the Kingdom without a morally free consent to righteousness. Or we might conceive of the Almighty as so weighing this or that factor of environment as to diminish almost to the vanishing point the free choice of men. This kind of compulsion would not be moral. The only compulsions of the cross are those of a moral God splendidly attractive on his own account. It will have occurred to some readers by this time that we have said very little about the love of God in our discussion of the Scriptures, whereas that love is the outstanding feature of the biblical revelation. Our reply is that we have been trying to be true to the impression made by the Scriptures as to the kind of love which we must think of as expressing the deepest fact in God's life. We would not in the least minimize the truth that love is the last word of the scriptural revelation; but in our modern life we are apt to get away from the quality of the love revealed in the Bible. The love of the cross is built upon the righteousness which runs through the Sacred Book from the beginning to the end. A god of indifferent moral quality might love. The old Greek gods had favorites upon whom they lavished their affections. A god might be conceived of as an amiable and well-wishing father, foolishly indulgent toward his children. The love of the New Testament, however, is the love of a Father who dares to appeal to the children to make heroic response; and who shows his own love for them in the lengths to which he will go for them. Moral love will go the full length of heroic self-sacrifice. We cannot help believing that it is the quality of God's love, rather than the mere fact of that love, which is the explanation of the power of the biblical teaching.