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And there shall be no more sin in heaven; all will be perfect, all will be pure, blessed in the full fruition of God, beholding His glory and receiving renewed and endless supplies of grace. The ransomed throng who surround the throne continually sing, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory and dominion forever and ever."

Among this blessed company we recognize many loved ones, lost to us from earth, but here sheltered from the storms of life and the snares of Satan, secure in the New Jerusalem, made perfectly blessed in the full enjoyment of God to all eternity.

In this world, we groan with infirmities common to humanity, are burdened with sin, beset by Satan, and encompassed with sorrow; but in heaven, we shall hunger no more, neither thirst any more, but shall be satisfied in the presence of God, and our Saviour, the root and offspring of David, and the bright and morning

star.

PHILADELPHIA, Sept. 10th, 1856.

R. M. E.

DR. KREBS' SPEECH BEFORE THE NEW HAMPSHIRE

ASSOCIATION.

[WE have already given the speeches of Drs. Rice and M'Gill before the Congregational Associations of Rhode Island and Massachusetts. We are again indebted to the New York Observer for this report of our Delegate to New Hampshire.-Ed.]

CORRESPONDENCE WITH THE PRESBYTERIAN GENERAL ASSEMBLY.

The committee on the resolutions from Iowa, had reported a second series of resolutions, declaring the correspondence with the Presbyterian Assemblies suspended. The consideration of this subject was made the order of the day for Thursday afternoon, (August 28th, the last day,) at 1 o'clock, while the closing exercises, the administration of the Lord's Supper were to commence at 2 o'clock, leaving just halfan hour for their consideration. The resolutions were as follows:

Whereas, there exists a great and increasing difference of sentiments and action between the body and General Assemblies of the Presbyterian Church concerning the iniquities of American slavery, and both the General Assemblies have recently denied to foreign bodies the right of remonstrance on this subject,-and whereas the interchange of delegates, owing to this difference, is becoming more an occasion of alienation than a bond of peace; therefore,

Resolved, That the continued correspondence of this body by delegates with the Old School and New School General Assemblies, is interrupted by their present position.

Resolved, That the Secretary communicate the preamble and resolutions to those bodies.

At the time appointed, Mr. Bartlett, who had reported these resolutions, moved that they be referred to the District Associations, to be reported on next year. This motion was carried. Immediately after the reference of these resolutions, the credentials of the Rev. Dr. Krebs, delegate from the Ó. S. General Assembly, were read, and it was proposed that he should be heard at once. The Moderator, however, courteously suggested that the congregation were beginning to assemble for the Lord's Supper, and he had better defer for a few minutes until all the people had got in. Accordingly, the short space thus afforded was occupied by Dr. K. as follows.

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DR. KREBS' SPEECH.

Dr. Krebs said that he regretted to find that in consequence of a clerical mistake, he had arrived, not at the opening of the Association, as he had hoped and designed, but on the morning of the third and last day of the sessions. He had come early enough, however, to be cordially welcomed,-to be admitted to share in all that was appropriate and significant in the interview between the General Association of New Hampshire and the representative of the General Assembly of the Presbyterian Church, whose salutations he bore to this body, to be recognized as of.the fellowship and to rejoice in the communion of a common Lord-to witness their zeal for the diffusion of the Gospel as exhibited in the missionary deliberations in which he had found them engaged that morning,to hear of their trials and labours-to mingle with them in their prayers, and now at length to join with them in the solemn and affecting services of the holy communion, in which the Association had already appointed him to take part. Remembering that they were about to proceed to the Lord's Supper, for which the congregation was already assembled, he would but briefly refer to the progress and the present condition of the church from which he If these seem large statements, in comparison with this Association, which, although a component part of the great body of Congregational ministers and churches in the U. S., is itself comprised within a single State, I do but refer to them, not in a spirit of boasting, but to recognize here that if God has blessed you, he has also owned and blessed us, as heirs together with you of the grace of life and of like precious faith; and to acknowledge, how, that, by the dispensation of the Gospel which He has committed to our trust, by the enlarged facilities He has given us to preach Christ at home and abroad, to the bond and the free, to the rich and the poor,-by what He has employed us to accomplish and permitted us to do for these alike, and by outpourings of His spirit upon them,-and by gifts and mercies He has bestowed upon us, and by gifts and services He has in His condescension allowed us to render to His cause, and by all the numbers and means and organizations He has left at our disposal,-He has thus laid upon us vast responsibility to address ourselves to the great and exclusive work of preaching salvation to the lost by Christ crucified, and edifying the body of Christ. Again I salute you and invoke upon you grace, mercy, and peace, from God our father, and from our Lord Jesus Christ. And here perhaps, I ought to stop. Nevertheless, as the representative of the Presbyterian Church and in the pending state of our relations to you, it may be expected of me to allude to these relations, and to say something upon a subject which I found under consideration, when I re-entered your door this afternoon. I refer to the intercourse which subsists between the General Association and the Presbyterian Church. You have

already disposed of that matter, and I may be out of order in alluding to it now. Perhaps under any aspect in which it came before you, it would have been improper for me to engage in the discussion or to say a word beyond what courtesy might require to keep the proposed suspension from being resolved upon, sub silentio. I may say, however, that you have done perhaps the best thing you could have done in regard to the proposition, by sending it down to your District Associations. But whether they determine, or this body determines, to put an end to the correspondence, is a matter for yourselves to consider.

I would remind you, however, that this correspondence has existed for forty-six years; and that it was commenced at the solicitation of the General Association of New Hampshire. Two of its venerable ministers, the Rev. Messrs. Rowland and Church, appeared before the General Assembly of 1810, and at their request the articles of correspondence were entered into, which have hitherto united these bodies so strictly as they have been. If, however, the Association of New Hampshire thinks that it is not for its own edification to continue this correspondence, I am not intrusted to say a word in its behalf. But, I believe, sir, that many of your Presbyterian brethren would regret it, should you resolve upon the suspension, while they may not feel at liberty, neither the General Assembly-to solicit the continuance of the correspondence a single hour beyond what may be agreeable to yourselves.

Sir, we do not hold you to any sort of responsibility, or look to you for any patronage for our position in reference to the matter out of which this proposition has grown. Neither God nor man holds you responsible. You have no complicity with it,-any more than you have with the domestic affairs of the neighbors with whom you maintain agreeable social intercourse.

Some complaint is made of us by the New England bodies, that we have not listened to brethren; and have been unwilling to suffer rebuke. Is this so? How stands the fact? If we have not been always edified or convinced by them in regard to matters which involve our duty and opportunities, and which by the very necessities and responsibilities of our position we are required to study and decide, and think we understand, we have not at least refused to hear your delegates, nor stopped them from speaking. Why, sir, I have the pleasure to see here to-day your respected delegate to the Assembly of 1855 (the Rev. Mr. Cumming). I appeal to him to testify. There, at Nashville, in the very heart of a slave State, he laid open his breast in the midst of our Assembly; he declared, as fully as he desired to declare, his sentiments upon the subject of slavery, without rebuke, without opposition, without (as far as I know), being impeded in his utterance in the slightest degree. No man has ever been refused a hearing who has chosen to ask such a hearing from the General Assembly, and certainly not your body.

I simply state these things for the purpose of reminding you of the attitude which we occupy in regard to this correspondence. If you think it will be for your own edification to discontinue it, we shall be sorry for you. We shall be sorry to have you take a position which, in some degree, cuts you off from us, which may in some degree hinder your influence and intercourse with us, and which will serve to present before the unbelieving in still more conspicuous and dreadful colours the divided aspects of the Christian Church. Now, sir, we are not responsible for you, nor you for us. What are the terms of our correspondence? What does it imply? It is simply an acknowledgment of Christian brotherhood, in such form as is taking place at this moment between us. In addition to it, there are certain regulations that are designed to prevent collisions and encroachments, and intermeddling with each other's internal discipline, and to provide for the orderly translation of ministers and church members from one body to the other.-We have agreed to sustain your discipline, and you have agreed to sustain ours.

If the formal correspondence should be broken off, I suppose this agreement would still remain intact. I suppose that if the correspondence should be broken off, and I should be present at the next annual meeting of this Association, not in a representative, but in my personal character, I would be treated with the same kindness and even consideration, that is now shown to me. You have offered to me your hospitalities; you have opened to me your pulpits; you have invited me to administer to you with my hands, the sacred emblems of our common Saviour's passion, and to join with you in this precious communion of his body and blood. All this you have done, pending your proposition to suspend formal intercourse with the Church to which I belong. And you would do it again, and none the less, even if you had suspended it. If, moreover, you terminate this correspondence, and any of vour Associations should find it needful to exercise the discipline of the Church upon a licentiate or upon a minister, I have no manner of doubt, that if he should think to escape to one of our Presbyteries for redress, and you had exercised this discipline upon him righteously, the man would be as much deposed among us as among yourselves. The transmission of ministers and members would go on as before. Discipline would be respected as before. The whole object of our fathers in agreeing to terms of correspondence, was simply to provide for a mutual and graceful recognition of the brotherhood of the churches, as heirs of the common salvation, and for the mutual maintenance of order and discipline. Perhaps that was needful to be secured, as it has been secured by a written law; but if you repeal the written law, it will yet remain, perhaps in equal force. We certainly would not raise our hands to vex you, nor you What therefore do you propose to do? Why it seems to me

us.

that the whole case is simply this: We have for forty-six years shaken hands with each other, but we will shake hands no longer! Are you doing a great and wise thing?

Bousehold Choughts.

WHAT KIND OF TRAINING?

No. II.

TRUTH AND HONESTY SHOULD CHARACTERIZE THE WAY IN WHICH CHILDREN SHOULD GO.

THE language of the Bible, presenting this as a universal and binding law, is thus expressed: "Putting away lying, speak every man truth with his neighbour." Eph. 4: 25. "Owe no man anything, but to love one another." Rom. 13: 8. This teaching is very explicit, on both the points suggested; and, to all who admit the inspiration of the Scriptures, must appeal with undoubted authority.

Moreover, the two are so nearly allied, that it seems quite consistent to consider them together. For the man who fails to fulfil his promises to his neighbour, fails, of course, in the matter of truth. And as these promises often involve obligations to a neighbour, he that is willing to break his promise, is, at the same time, willing to disregard his obligations also. But such a practice is preparation for any other species of dishonesty.

In the work of training here, much may and must be accomplished by instruction and authority. The instruction will refer to, and be designed to set before the child, the nature and necessity of the duty. It will explain to him the nature and evil of a lie, in any of its shades of exaggeration, or palpable falsehood; the nature and evil of depriving another, either by deceit or the positive open act, of his proper possessions or lawful dues. The authority will be employed in requiring them faithfully to fulfil their lawful promises, to guard them against assertions made without knowledge, or false assertions in the face of knowledge, and to rebuke and correct known failures in either case. In order to strengthen both the instruction and the authority, it were well to refer them, on the one hand, to the great and multiplied evils that may, and often do, accrue from broken promises and unredeemed engagements; and, on the other, to the blessings attending those who are true and honest.

Above all, we may and must acquaint them with the Bible teaching on this subject. How it commends and promises those

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