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February 9: What Will Heaven Be Like?

9 February, 2016 in Uncategorized by archivist | No comments

SpragueWBSermons on the subject of heaven, at least those from a confessionally orthodox standpoint, seem to be rather rare. Our sermon for this Lord’s day is one of those rarities. It was delivered by the noted pastor and biographer, the Rev. William Buell Sprague, on February 9, 1845. The full title of the sermon, if you wish to make note of it, is A Sermon preached in the Second Presbyterian Church, Albany, February 9, 1845, the Sabbath immediately succeeding the Death of Mrs. Oliver S. Strong, of Jersey City, daughter of Archibald McIntyre, Esq. of Albany.

It may be worth noting that Sprague was trained for the ministry in the early days of Princeton Theological Seminary, studying under professors Archibald Alexander and Samuel Miller. Thus the content of his sermon may arguably be seen as a reflection of the Princeton theology.

SERMON, by Rev. Wm. Buell Sprague
PSALM xxxvi, 9.
In thy light shall we see light.

The natural state of man is a state of darkness. His vision is indeed clear enough for the discerning of natural objects; and the sun in the heavens pour his radiance around him, to delight his eye and to illuminate his path. So too he has the faculty of viewing thequalities of the ten thousand objects by which he is surrounded—of looking over the creation with the intellectual as well as the bodily eye—of admiring as well as beholding the beauty, and grandeur, and harmony, which pervade the works of God. And more than that—he has a certain kind of moral discernment, by which he sees the immutable distinction between right and wrong, and the unchanging obligation of man to yield obedience to his Creator, and the fearful recompense of transgression under a wise and righteous government. All the great truths, both of natural and revealed religion, are, in a certain sense, fairly within the scope of his vision; and he can speak of them, and speak of them honestly, with reverence and admiration.

But notwithstanding all this, the remark with which I began is true—emphatically true—that man is naturally in a state of darkness; else what means that declaration of the Apostle that “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned”? The truth is, that man, with the eye of his natural understanding, can look—if I may be allowed the expression—at the exterior of God’s truth; but he is incapable of penetrating beneath the surface. There is in it a depth of spiritual excellence and beauty—an adaptation to meet the inward cravings of the soul, and to exalt and glorify its all-wise Author, of which he has no knowledge. He has not penetrated into the sanctuary of experimental religion. He may talk even in rapture of the spiritual glory of the gospel, and may imagine that he has felt its power; but it is an imaginary experience, and nothing more. The true light has not shined into his soul; for the film that naturally obstructs his spiritual vision has not been cleared away.

But there have been those in every age, whom the Spirit, by his illuminating and all gracious energies, has brought out of darkness into marvellous light. Among these there have been not a few who had been accustomed to view divine truth before, with a strong intellectual vision; and what is more—men who had imagined that the true light had already found its way into their understandings; nay, who had ridiculed the idea of any other light than that which every man enjoys, in the diligent use of his natural powers. But these, as truly as others, have had their views corrected, and have acknowledged with the most grateful admiration of God’s grace, that “old things have passed away and all things have become new.”

I say then, the Christian, even in this imperfect state, sees light in God’s light. In the contemplation of his truth, as it is revealed in his word; in the experience of his grace, as it refreshes and elevates his soul; he walks in the light of the divine countenance. When he contemplates the glory of God’s providence, the glory of Redemption, the anticipated glory of Heaven,—especially when the eye of his faith fastens upon Christ, in whom dwells all the fullness of the Godhead, whose presence is the bliss, and whose praise is the employment of, the ransomed,—I say, when these wonderful subjects come before his mind, he seems to himself to be walking in an immeasurable field of light, and the illumination of the sun of righteousness well nigh entrance his soul with ecstacy. In the experience of Christians, the intense joys to which I have here referred, are by no means constant; and many perhaps may remain strangers to them through life; but all, all without exception, who have been born from above, have some new views of spiritual objects : if there is not the joy that is unspeakable and full of glory, there is ordinarily the peace that passeth understanding; and in every case there is a spiritual relish for God’s truth, which develops itself in earnest aspirations after Heaven, and which has in it the elements of heavenly glory.

But we may consider the text, in its ultimate bearing, as looking at the condition of the Christian in a future world rather than in the present; that world in which we are to “see face to face,” rather than this in which “we see through a glass darkly.” There are some beams of spiritual light that bring gladness to the Christian’s soul here; but there it will be light without shade; the sun of righteousness will shine forever in His glory without the intervention of a cloud. I know, my brethren, that our views of Heaven are at best exceedingly imperfect : there is a depth of meaning in the descriptions which inspiration has given of it, which it might defy even the seraph before the throne to fathom. It were in vain for us, for instance, to attempt to decide in what part of the universe will be the city of our God; or to form any adequate conception of that splendid garniture with which the Creator has adorned it. Conceive of a city which is of pure gold; the walls of which are of jasper, and its foundation of all manner of precious stones, and its gates of pearl, and its very streets transparent, so as to reflect every image of beauty and grandeur : conceive that it is illuminated by the presence of the Lord God Almighty and the Lamb; and that the nations of them that are saved walk in the light of it, and that the kings of the earth do bring their glory and honor into it; and then, if you can analyze this conception, and tell what is included in all this burning imagery, you have some idea of Heaven.

But instead of attempting to lead you into any general view of this sublime subject, I shall limit myself in the present discourse, to the simple thought suggested by our text—that in Heaven the glorified saint will behold light—light emanating directly from the fountain of all light. He will dwell in the immediate presence of the Lord God, who is the sun of the universe; and wherever He moves, He will move amidst a flood of divine illuminations.

Let us consider then, some of the CHARACTERISTICS of that light in which the Christian is hereafter to rejoice.

1. It is a spiritual light. We know too little of what will be the constitution of the glorified body, to be able to decide whether it will possess distinct organs of vision adapted to behold external objects, or whether the mind will act directly, as by a kind of intuitive survey, on the splendors of the renovated creation. But whether the one or the other be true, the glorified saint will behold light that will reveal to him all that is magnificent in the palace of the king of glory; all that is majestic in the throne on which the Redeemer sits, and around which angels sing; all that is attractive and enchanting in the fields and flowers and fruits of immortality. But that light which will be most enrapturing to the eye of the redeemed saint, no doubt will be the light of truth; that in which he will behold the same great truths on which his mind had been fastened here, illustrated and amplified into a field of glory. Here he had often been occupied in contemplating the character and government of God; the character and mediation of His Son; the love and grace and glory which are displayed in the scheme of redemption; the relations which that scheme may sustain to other worlds, and to the whole created universe : and there too the same truths will still be before his mind, and he will see them in a yet brighter light; and will discover in them endlessly diversified forms of moral and spiritual beauty. He will find in these truths a depth of wisdom, which here it had not entered his mind to conceive; and which, even with the vision of a seraph, he will never be able fully to explore. And other truths involved in these, or growing out of them, or independent of them, will not doubt unfold to his understanding, and engage his admiring scrutiny. It was in the light of truth that he drew his first breath as a regenerate and adopted child of God; and in the light of truth his soul will breathe forth its noblest aspirations, will rise to its sublimest heights, will burn with its most ecstatic joys, when this mortal shall have put on immortality.

II. It is a surprising light. Can you imagine it otherwise, when you contemplate the circumstances in which it first bursts upon the soul? For then the Christian will be fresh from the dark valley; will have just finished his struggle with the king of terrors; just closed his eyes upon all the objects and interests of the world. Perhaps he has had a long and dreary passage from one world to another—it may be that the fall of the earthly tabernacle was the result of a protracted and most agonizing convulsion; and that those who loved him were most obliged to flee from his bedside because the scene overwhelmed them; and possibly the agony of the body may have brought a cloud over the mind, or at least have prevented it from apprehending in their full extent the consolations of the gospel. Say now, whether an angel’s tongue be adequate to describe the joyful surprise, which the believer must experience in his transition from earth to Heaven.Think of him speaking one moment to the hearts of agonized friends, out of eyes already dimmed by the film of death, and the next, gazing with renovated vision on the glories of the eternal throne.. Think how the light of this world, as he lies upon his death bed, gradually fades into darkness; how the objects around him become more and more indistinct; how the last object—perhaps his dearest friend—finally sinks away in the shadows of that night which has come over him; and just then, when the darkness is the thickest and the deepest, and not only the eye of sense, but it may be, the eye of faith, is closed—oh, at that moment, when the soul seems to be almost lost in the valley of death—to have the light from beyond the tomb break in, and to find itself passing the gates of the heavenly city, and to have the whole field of vision filled with the brightness of the divine presence—tell me whether any human imagination can apprehend the surpassing glory of this contrast. When I stand by thy death bed, and witness thy last struggle—when evidence that I cannot resist glares upon me, that thou art really in the monster’s hands, my heart sinks within me; but when I think that these are the last drops of bitterness in thy cup, and that this struggle which I behold is the harbinger of immortal victory; when I remember that an angel’s hand is just ready to draw aside the veil, and let in upon thee all the light and glory of Heaven, I am constrained to say, “Blessed art thou above those who look on and witness thine agony : thrice blessed art thou; for that eye is closing in death only to open upon the light of an immortal life; that spirit is struggling to free itself from the body, only that it may soar away from earth and sing with seraphic ecstacy around the throne.”

. . .

III. It is a satisfying light. “I shall be satisfied,” says David, “when I awake in thy likeness;” and so will every believer be satisfied when he awakes to the light of immortality. He will be satisfied with the revelations which will then be made to him of God’s truth.

To finish reading Rev. Sprague’s sermon, click here and continue reading from page 17.

January 29: Rev. James Latta [1732-1801]

29 January, 2016 in Uncategorized by archivist | No comments

“I am killed; but don’t tell your mother.”

His epitaph, composed by the Rev. William Arthur of Pequea, read as follows:

In memory of
THE REV. DR. JAMES LATTA,
Who died 29th January, 1801, in the 68th year of his age.
By his death, society has lost an invaluable member;
Religion one of its brightest ornaments, and most amiable examples.
His genius was masterly, and his literature extensive.
As a classical scholar, he was excelled by few.
His taste correct, his style nervous and elegant.
In the pulpit he was a model.
In the judicatures of the Church, distinguished by his accuracy and precision.
After a life devoted to his Master’s service,
He rested from his labours, lamented most by those who knew his words.
Blessed are the dead which die in the Lord from henceforth;
Yea, saith the Spirit, that they may rest from their labours,
And their works do follow them.”

lattaJamesHaving read that assessment of the man, it might easily be said, “There were giants in those days.” James Latta was born in Ireland in the winter of 1732, migrating to this country when he was just six or seven years old. Ordained an evangelist by the Presbytery of Philadelphia in the fall of 1759, he was later installed as pastor of the Deep Run church in Bucks County, Pennsylvania in 1761. He remained in this pulpit until 1770. resigning there to answer a call to serve the congregation of Chestnut Level, in Lancaster county, PA. One account notes that “the congregation at that time was widely scattered and weak. The salary promised in the call was only one hundred pounds, Pennsylvania currency, which was never increased, and rarely all paid.” Friends prevailed upon him to educate their sons, and the school he reluctantly started prospered, until the Revolutionary war brought things to a close, with many of the older students joining the army.

Odd Now to Consider:
On the 28th day of May, 1762, the Second Presbytery of Philadelphia was set off by the Synod from the Presbytery of Philadelphia. This consisted of five ministers, of whom Mr. Latta was one; and they were all strenuous advocates of what was called the Old Side. It appears from certain dissents and protests, in 1766, when an ineffectual attempt was made in Synod to reunite the two Presbyteries, that this Second Presbytery had been formed on the elective affinity principle, as its members professed to be conscientiously opposed to the practice of examining candidates for the ministry on their experimental acquaintance with religion, which the Synod had approved of; and had declared that sooner than remain in a Presbytery which pursued that practice, they would break off from all connection with the Synod.

During the war, Rev. Latta served as a private and a chaplain in the Pennsylvania Militia, and after the war, he returned to his pulpit in Chestnut Level. The first General Assembly of the Presbyterian Church in the U.S.A. convened in 1789. Two years later, Rev. Latta was honored to serve as the Moderator of the third General Assembly, in 1791. Latta continued as the pastor of the Chestnut Level congregation until the time of his death, in 1801.

More on his Death:
Dr. Latta laboured on in the ministry, until very near the close of life. In December, a month before his decease, he attended a meeting of his Presbytery at New London, twenty miles from home. The circumstances of his death, as related by one of his daughters, were as follows:—Riding to church one Sabbath with his daughter Mary, he was thrown from the carriage, and falling on his head, he was somewhat stunned. He observed to her,—-“I am killed; but do not tell your mother.” He proceeded to church, preached with some difficulty, and returned home. He soon after fell into a sleepy, comatose state, until his daughter, the next day, alarmed, related to her mother what had happened. Help was immediately called in, but in vain. He continued a few days, almost insensible, and then died.

Words to Live By: Rev. Latta’s biographer says of him, that as a preacher, he was faithful to declare the whole counsel of God. While he comforted and encouraged true Christians, he held up to sinners a glass in which they might see themselves; but, in addressing them, he always spoke as with the compassion of a father. The doctrines of Grace were the burden of his preaching.”  God give us faithful pastors who will minister the Word of God in Spirit and in truth.

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January 19: Rev. Daniel Baker [1791-1857]

19 January, 2016 in Uncategorized by davidtmyers | No comments

After Much Coldness and Insensibility of Heart
by Rev. David T. Myers

It was on Sunday evening, January 19, 1812, that Daniel Baker wrote in his diary the following words:

“This day, after much coldness and insensibility of heart, it pleased God to revive my spirits, and grant me sweet comfort and refreshment in attending upon our praying society. I would desire to return the Great Fountain of all mercies my humble and sincere thanks for the establishment of this society, inasmuch as he has made it so beneficial to my soul, and that of my fellow members, and has permitted sweet delight and comfort to flow from it, to water and refresh our thirst souls.”

Let me zero in on the expression above “after much coldness and insensibility of heart.” Reader, if you attend a Bible-believing Presbyterian Church, please be aware that your pastors are men of like passions as you are. They are flesh and blood believers, albeit men trained by both life and education to handle the Word of God in pulpit and in homes. Sometimes, the people in the pew expect too much of them, demanding every moment of their time. This is seen in the pastoral schedules that the members of the church demand that they keep.

This author began his pastoral ministry in this country in a smaller congregation. It was expected of me to preach two sermons on the Lord’s day, besides teaching an adult Sunday School class and leading the youth group that Sunday evening. Once a quarter, the church had committed to a rest home service, where another sermon was expected. Then of course, the Wednesday night study and prayer time, a Bible study during the week in the home, visitation to hospitals and homes were regularly required. I can understand Daniel Baker’s acknowledgment of “much coldness and insensibility of heart” on occasions during that pastorate.

To our subscribers of This Day in Presbyterian History, understand that your pastor’s role in the church from both the pulpit and to the pew is for “the equipping of the saints for the work of service, to the building up of the body of Christ.” (See Ephesians 4:11 – 12) The more spiritual equipping which is done in the body of Christ will cause the congregation to join him in the great spiritual work of that local church to itself, to the community, to your state, and to the world.

Words to Live By:
Pray weekly for your pastor, his spiritual needs, for him in his responsibilities to his family, for him as he equips you for ministry to build up the body of Christ. (Ephesians 4:11 – 16)

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January 10: Van Horn on WSC Q. 59

10 January, 2016 in Uncategorized by archivist | No comments

STUDIES IN THE WESTMINSTER SHORTER CATECHISM
by Rev. Leonard T. Van Horn

Q. 59. — Which day of the seven hath God appointed to be the weekly Sabbath?

A. — From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of world, which is the Christian Sabbath.

Scripture References: Gen. 2:3; Luke 23:56; Acts 20:7; I Cor. 16:1,2; John 20: 19-26

Questions:

1. Why was the seventh day appointed by God as the Sabbath day?

The seventh day was appointed as the sabbath day because it was the day he rested from the works of creation.

2. When did God appoint that day as the sabbath?

He appointed the seventh day as the sabbath right after his works of creation. (See Gen. 2 :2).

3. How long was the seventh day to be observed as the sabbath day?

It was to be observed as the sabbath day until Christ rose from the dead. (See Matt. 28:1).

4. What day was to be observed from that time, according to the Word of God?

The first day of the week was to be observed and is to be observed by Christians until the end of the world.

5. How can we be sure that the first day is to be observed as the sabbath?

We can be sure because it was instituted by Jesus Christ and has been observed by Christians ever since that time.

6. Is there any correlation between the sabbath of the Old Testament and the sabbath instituted after the resurrection of Christ?

Yes, there is a correlation in that God rested on the seventh day after his work of creation and Christ rested on the first day after going through the suffering that brought about man’s redemption. (Heb. 4:10).

7. Are there other Scriptural proofs of the first day of the week being the new Sabbath?

Yes, there are other proofs such as the Lord putting his name on the first day; Paul speaking of taking the collection on the first day of the week; the disciples being assembled together on the first day of the week. (Rev. 1:10; I Cor. 16:1,2; John 20:19; Acts 20:7).

“REMEMBER”

“Remember the sabbath day … ” It is true that so many people today are forgetting this commandment. Times have certainly changed since Emperor Constantine declared the first Sunday blue laws in 321 A.D. He required all courts, towns, and workshops to be at rest on the Lord’s Day. Today the church has a new ritual. It is the Sunday Absentee ritual of the lake, of the open road, of amusements, of army drill. Relatively few seem to be remembering the sabbath and to be concerned with the fourth commandment.

There is still another meaning to the world “Remember”. It is quite significant that this is the only commandment that begins. with this word. It is as if God knew this was one man would tend to forget. But in addition to how we should spend the day, the word “remember” should bring to our minds two great works: creation and redemption.

The work of creation should be brought to our minds since the sabbath of the Old Testament started when the Lord God rested the seventh day. Every sabbath day it would be good for us to start the day by meditating on creation. Our Shorter Catechism’s definition puts it so well: “The word of creation is God’s making all things of nothing, by the word of His power, in the space of six days, and all very good.” How wonderful it is to think on His power and this beautiful world He created.

The work of redemption should be brought to our minds since the Lord Jesus rose from the dead on the first day after going through the suffering. He shed His blood on Calvary’s Tree for you and me. In one way we can say that redemption exceeds creation. Creation was a monument of God’s power; redemption was a monument of God’s love. Think once again: “He was made sin for us.” (2 Cor. 5:21). He died willingly. He loved us. His death, His redemption is everlasting~ These things should melt our hearts, should cause tears to come to our eyes, as we think of how very many times we neglect Him and dishonor His Name. The mediation of Christ and His wonderful love manifested in His redeeming us is something for us to think about on the Lord’s Day.

“Remember the sabbath day … ” This is a good way to start the Lord’s Day. Possibly if more would start the day remembering the works of creation and redemption there would be less breaking of the Sabbath!

Published By: The SHIELD and SWORD, INC.
Vol. 4 No. 54 (June 1965)
Rev. Leonard T. Van Horn, Editor

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January 8: A Tribute to Dr. Machen

8 January, 2016 in Uncategorized by archivist | No comments

The following is a transcript from a news clipping preserved among the Papers of the Rev. Henry G. Welbon, at the PCA Historical Center. [Scrapbook #5, p. 503]. The Rev. Emo F. J. Van Halsema writes in reply to a prior editorial [not available in Welbon’s collection], and the Editor then makes a final comment. Time has proven the Editor wrong, as you will see, and has only confirmed Rev. Van Halsema’s estimations.

An Appreciation of Dr. Machen.

Editor, Herald-News: — Kindly permit me making a few remarks anent your editorial on the late Rev. Dr. J. Gresham Machen in late Monday’s issue.

When you say that he was a very able, a wholly sincere man, a man of deepest convictions, whose conscience would not allow him to temporize with views he opposed, those who have known him will readily endorse these words. But what you add comes obviously from an unsympathetic pen. The general impression left with the reader is that though Dr. Machen was a capable leader, he was a sadly mistaken one, whose work will now, after his sudden and unexpected demise, come to naught.

This, Mr. Editor, is an attitude which fails to take into consideration the true significance of the movement in which Dr. Machen had so prominent a place up to the day of his death. The point which Dr. Machen for more than a decade tried to emphasize was that the Presbyterian Church in the United States of America should be loyal to its Westminster Confession as long as this Confession had not been officially repudiated. He was, for that reason, hostile to the Auburn Affirmation and consistently pointed out numerous deviations from the official Standards of the Church in publications which appeared under Presbyterian name. All that he persistently asked was that the Church uphold its Confessional Standards. That is the fight he fought. The trials instituted against him sidetracked the main issue. The ecclesiastical authorities frowned upon him for sowing the seeds of suspicion, for opposing the official church boards, for disturbing the peace of the church and finally unfrocked him. Ecclesiastical machinery won a questionable victory. The lonely man of Philadelphia met a glorious defeat.

It has been said by men prominent in the ecclesiastical trial that doctrinal issues had no bearing on the case, that Dr. Machen was free to think about theological matters as he pleased. The truth, however, is that doctrinal matters did enter in. In fact, loyalty to the Westminster Confession has been Dr. Machen’s plea from the beginning. A minister in the Presbyterian Church is not free to teach what he pleases. Dr. Machen held that he was bound by the Standards and that the Church was too. His many attempts at reform were of no avail. The doctrinal issue loomed up everywhere. It was the heart of the entire controversy, yet, it was consistently and conveniently sidetracked.

In June, 1936, the Presbyterian Church of America was organized to continue “true Presbyterianism.” This was a bold act. It was an act born of need. Dr. Machen did not seek his own martyrdom. The Assembly at Syracuse force it upon him. Said the Doctor, “We have made every effort, in accordance with our solemn ordination pledge, to bring about a return from modernism and indifferentism to the Bible and to the Church’s constitution. Those efforts having proved unavailing, we now are continuing true Presbyterianism in the Presbyterian Church of America. We are not ready to take the Bible off our pulpits and put the last minutes of the Assembly in its stead.” Organizing the new Church was an act of faith.

Your prophecy, Mr. Editor, that what you choose to call “the off-shoot sect” has reached its zenith and will now decline, is but a mortal man’s prediction. You spoke of Dr. Machen’s martyrdom. The Church willingly acted as executioner. We recall that the blood of martyrs has been before this, the seed of the church. Concluding your article you quote the words, “Man proposes, God disposes” in application to Dr. Machen and his movement. Does this not also hold true with uncomfortable consistency of the Church who tried to silence the voice of one of its “terrible meek”? I do not possess the gift of prediction, but the facts are that in the last five months the young sister church gained 69 ministers , making a total of 103, who are working in 23 States and five foreign Countries. The young church today is sad but does not despair. We read, “The cause which he espoused has suffered a terrific blow. But let no one assume that it is a blow of defeat. Those who are left must carry on the tremendous task, as he would have wished them to do. The road will be lonely and the burden of grief heavy, but the work will go on.”

When you state, Mr. Editor, that all Presbyterians wish to forget about the Machen episode, your wish is evidently the father of the thought. Thousands of Presbyterians and other Christians will never forget the sad proceedings of a Church against one of her truest servants who rose to the defense of a Constitution which was slowly being undermined. The Presbyterian Church of America will be a constant reminder to the mother Church of the sad breach among her children in 1936.

The following words written a few days before his death do more justice to Dr. Machen than your editorial. : “He has been bitterly reviled by enemies of the gospel and by many who pretend to love the gospel, but those who know him well and love the gospel dearly regard him as a profound scholar, a veritable Greatheart, a Christian gentleman, a devout child of God, a convincing teacher and preacher, a man with convictions strong as Gibraltar and courage indomitable as Luther’s at the Diet of Worms. It may be said without fear of contradiction that today there is no more scholarly and militant defender of the historic Christian faith against the onslaughts of liberalism than Dr. Machen.”

His voice is now silenced.
His work will go on.
The hammers break, the anvil stands.”

Rev. Emo F. J. Van Halsema
Pastor, Northside Christian Reformed Church
Passaic, January 6.

[With all respect, may we reply to the Rev. Mr. Van Halsema that our feeling was one of sympathy and our desire was to express it. We can express here no opinion as to the doctrinal questions which undoubtedly did enter, and which are not now ended because he has died. The contest between what is called Fundamentalism and what is called Modernism will continue unabated, and it is of course our opinion only that the particular movement, headed by Dr. Machen has reached its zenith and now will decline. We have many examples in history, but do not wish to insist upon it. In justice to the Presbyterian Church in the United States of America (of which we are not a member) it should be pointed out that its proper jurisdiction held officially that there was no rampant Modernism in the Church as charged by Dr. Machen, and that his official condemnation rests almost entirely upon the fact that without authorization he organized an Independent Board of Missions, which appealed for Presbyterian funds, and refused to disband it or dissociate himself from it when commanded so to do by the General Assembly. — Editor Herald-News.]

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