Atonement between God and men undoubtedly implies the forgiveness of sinful men by God. They cannot possibly enter into union with him unless they are forgiven. When they sin against their fellow-men they cannot be united or re-united with them on any other condition than that their fellows forgive them. But, we must insist, it is immoral to forgive them unless they at least _will_ to cast away their sinfulness. It is always immoral, too, not to punish, that is, not to condemn, sin and sinfulness; and therefore (since a man and his activity are one) the sinner. How then can God at once condemn (or punish) and forgive the sin, sinfulness and the sinner? Are not condemnation (or punishment) and forgiveness mutually exclusive? If we condemn or punish do we not fail to forgive? If we forgive, must we not remit punishment and cease to condemn? Now here is a difficulty that reflexion should remove. For it comes of what happens in the lower stages of man's social relations and spiritual growth. We think of punishment as somehow the expression of vindictiveness, while forgiveness alone is the expression of love. So it is in us beginners. So it begins to cease to be, even in us, as we grow into new life and a new spirit. Let us think how we should behave to an evil-doer if we loved him to the utmost of our power of love. Should we condone his evil-doing by withholding that condemnation which is expressed in punishment, whether of look or word or deed (as circumstance demands), and extend to him an artifice of forgiveness in which the moral disunion between him and ourselves shall be concealed? Would that truly represent our faithful love for him, that love which must seek not an appearance but a reality of harmony, and for his sake tolerate no encouragement, not even the slightest possibility of deriving encouragement, for his evil doing? Obviously it would not. For his sake we should unmistakably condemn, making known to him in look or word or deed our condemnation. It would be the expression of our love and, with forgiveness, is of the nature and property of love. We should feel no shadow of vindictiveness. In our relation with him the forgiveness and the condemnation of love would be one. We encounter here a false antithesis in a matter of spirit and life. Forgiveness and punishment in God or in the man of God can neither be antithetical nor need to be reconciled. In the life of love they are not divided. God, who is love as he is spirit and life, forgives and condemns by one consistent act of love. There is no immoral condonation in his forgiveness, no vindictiveness about his punishment. And this the Christian knows both by his own experience and by the life and lessons of his redeeming Lord. 'Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.' No true Christian would have it otherwise.