And what is the divine intention of this chastisement or discipline? Is it not the production of a worthy character? In this case it is no less than the re-creation of a character. In producing such a character God uses various means, and one of these, as we have seen, is discipline. But if suffering were continued through all eternity, it would surely not be discipline. We think it would have the very opposite effect, and would produce the maximum of evil. Therefore, on the ground of needed discipline, as well as on that of forgiveness, we can see no necessity for eternal torment. And if there is no necessity for it, certainly it is not inflicted. It may be well to make this matter a little clearer, even at the risk of some repetition. If there is any doubt about sin being actually forgiven before the exercise of faith or penitence, I would ask: What is the actual ground of forgiveness? Is it not the Atonement of Christ? Necessary as faith and penitence are, could either or both procure forgiveness? If they could, Christ need not have died. But of all things, that was the prime necessity. Without shedding of blood there could be no remission. The corollary of that is, that with shedding blood there can be instant and universal remission. * * * * * Instant, we say? Yes; for "we are reconciled to God by the death of His Son," He was "the Lamb slain from the foundation of the world," so God is reconciled now; and not only that, but from all eternity. * * * * * And universal? Yes; for he "tasted death for every man." So every sinner is forgiven by virtue of Christ's Atonement. The benefit of that Atonement extends to the worst man of our race. * * * * * But are not faith and penitence necessary? Yes, they are necessary to final salvation; but if they are necessary to forgiveness, then there was no necessity for Atonement. It is Atonement alone which procures pardon; and as Atonement was for the whole race, so forgiveness is for the whole race also. To be sure it is written that "we are justified by faith," But surely, we are not to understand those words literally or rigidly. For could faith of itself really justify us? Could it really pay the debt we owe? It is "the gift of God." Is it not therefore wholly without merit? Is not its function, rather, to bring us into the consciousness of justification? I do not see how it could do more than that. But if we want to know the ground of justification, must we not look for it in the death of Christ? It is written that we are "freely justified by his blood." Is not that really the ground? And inasmuch as Christ is "the Lamb slain from the foundation of the world," the merit of his death goes back to the first, as well as extends to the last, sinner of our race. When the matter is viewed in this light, does it not seem a moral necessity that all sin is already forgiven?