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Therefore, God's intention in sending His Son into the world to redeem and save it, cannot be defeated; and when He assures us in His word, that He "would that all men be saved," I believe that He is sincere, and thereby intends to bring all men ultimately to repentance and faith in Christ. And when He assures us that "death and hell shall be destroyed," I believe it. And therefore there must ultimately be a time when sin and punishment must cease to be; and as sin and punishment had a beginning, they must have an end. But as God never had a beginning, so will He never have an end, but is destined, ultimately, to be the mighty conqueror and head over all.

GOD'S IMMUTABILITY.

While Deacon Smith was our teacher, I once asked him this question, viz.: "Did God change His purpose towards Nineveh, when he said He would destroy Nineveh and afterward saved it, as Jonah seemed to think He did, and expostulated with him to this effect?"

Deacon Smith replied, "He did not. God never changes His purposes." This I considered as a correct answer; but his attempt to reconcile the two facts, viz.: His attribute of unchangeableness, and His change toward Nineveh, was not satisfactory. He simply remarked, "God was not obliged to explain His plans and operations of government to Jonah's satisfaction." This reason seemed to my mind to reflect a degree of dishonor upon the perfect character of our God. I believe we have a right to inquire, like Jonah, into a knowledge of his ways concerning us, and that we can, and ought, so to interpret His providences as not to reflect dishonor upon His character for justice and veracity, either in word or action; and I believe He is willing thus to manifest Himself to us, and thereby convict us of our unreasonable complaints against His providences toward us. I say this suggestion from Deacon Smith did not satisfy me, but the suggestion of Mrs. Smith and Mrs. Dixon did fully satisfy me.

They said, "The Ninevites repented, as a reason why God's actions toward them changed." Here was the key which unlocked all the mystery. It is we that change -- not God. He has unchangeably decreed that sin and sinners shall be punished. And He has unchangeably decreed to extend pardon and forgiveness to the repentant sinner. These two eternal purposes are His unchangeable decrees thus to act in all future time. The Ninevites knew it was so, and therefore they resorted to the only possible way they could resort to and be saved. They repented -- God's immutable purpose stood unchanged. They were forgiven, and thus saved.

WHAT IS IT TO BE A CHRISTIAN?

It is not to cease to be a sinner. "No man liveth and sinneth not." All come short of perfect obedience to God's laws. To be a Christian is to be like Christ -- that is, to live in accordance with the laws of our being, both physical and moral and spiritual; but as our knowledge of these laws is limited, we are liable to transgress ignorantly; but the Christian is willing to put on Christ's righteousness, by repenting of his wrong doing, and thus living like him. By obeying God's laws, he becomes like Christ, and thus puts on his righteousness.

It is one part of my Christianity, as I view it, to obey the laws of health, and thus live a healthy, natural life, believing that is the best foundation on which to build up my spiritual nature. I cannot conceive of a symmetrical spiritual body without a healthy natural body to sustain it, any more than I can expect to build a cupola without a house to rest it upon. "First the natural, then the spiritual," seems to be the order God has established to develop human beings and make them like Christ. The human nature must be sublimated into the divine nature; or in other words, the lower, animal propensities must become only the servants of the higher, spiritual faculties, instead of being their masters as they now are, in their present depraved or unnatural condition.

FREEDOM OF CONSCIENCE.

Conscience is God's vicegerent in the soul. To heed the voice of conscience is to heed the voice of God. I never dare to do what I conscientiously believe to be wrong; neither will I be deterred from doing what I conscientiously believe to be right, impossibilities of course excepted, for God never requires of us impossibilities.

I regard my conscience as a safe guide for myself, therefore I allow it so to others; while at the same time I believe it is only safe when it is based upon truth; and to me, the truth must be based upon God's revealed will, as I view it in God's word and works, and is thereby identified with the Bible. But I do not regard my views of truth as a standard for any other human being but myself; therefore I do not feel at liberty to judge any other's conscience than my own. I cheerfully assume the entire responsibility of my own actions, viewed from my own standpoint; but I am not willing to take the responsibility of any other's actions, viewed from their standpoint. We must all stand or fall for ourselves in judgment. Therefore, I claim Freedom of Conscience for all the human family equally with myself.