and from the sensitiveness manifested on the subject, we trust that efforts will be made to benefit by the prospects now opening to the Society,-as its state of late years has not been very satisfactory. In so large a city as Norwich, a well ordered and united Society might be the means of rendering essential service, in giving both extension and stability to the cause in that part of the kingdom. We shall be most happy to have the opportunity of recording the Society's advancement from time to time.

ILL HEALTH OF PROF. GEORGE BUSH.-The New York Post says: The health of Professor Bush, we regret to learn, is in a precarious condition. He has suffered a long time with disease of the heart, degeneration of the fluids, and scrofulous abscesses in the side. In the hope of improvement, he removed his residence in April from Brooklyn to Rochester, intending to minister to New Church congregations in that city and Syracuse. But these hopes have been dispelled; his symptoms have assumed additional violence, and intermittent has supervened, disabling him from labour and even from answering letters. If they should not take a more favourable type, before many days, there exists strong ground to fear a fatal issue." -Syracuse Gazette, August 16.

Wedding.

On the 21st of July, at the New Church, Bedford Street, Liverpool, by the Rev. R. Edleston, PHILIP HENRY JONES, Nephew of Richard Gillaird, Esq., Sandown Park, Liverpool, to HELEN JANE, daughter of the late William Thompson, Esq., of the Manor House, Nettlebed, Oxon.

Departures into the Spiritual World.

On the 18th of August, at his residence, North Gothic Cottage, Trinity, near Edinburgh, Mr. EDWARD BRIGGS TUTING, in his 72nd year. This well known and highly esteemed member of the New Church was a native of Beverley, in Yorkshire, and a non-resident freeman of that borough, prior to the passing of the Reform Bill, and usually exercised the privilege of the franchise. Upon leaving Beverley he went to Hull, and while there he first heard of the New Church from having an argument with an old friend respecting them, which produced a favourable impression upon his mind. He afterwards removed to Keighley, in Yorkshire, and there, under Mr. Storry (the father of the present Rev. R. Storry), he became fully convinced of their truth. He was for a short time in London, and attended the ministration of the Rev. M. Sibly. By the invitation of a friend who was then in a Militia Regiment stationed at Edinburgh, he visited that city, in 1811, and there he remained during the rest of his life. At that period, Mr. Attwell, senr., and Mr. Parker (usually called Counsellor Parker), were the only persons in the city who had any knowledge of the new views. In 1813 he commenced business as a boot and shoe maker, at No. 10, North St. David Street; and was shortly afterwards appointed "Purveyor" of such articles to Her Royal Highness the Princess Charlotte of Wales. In those days, the holding of these opinions was not likely to benefit, externally, a young man just commencing business; but Mr. Tuting never flirched from publicly expressing his faith in the doctrines of the New Dispensation. He was one, and the only survivor, of eight who associated themselves together, in 1816, and formed, in its commencement, the New Church Society in Edinburgh, under the leadership of Mr. Parker. They assembled at the time in a

school-room, situated in Leith Walk, and Mr. Tuting continued a faithful and valuable supporter of the Society, during the long period of his connexion with it. Although of a modest and retiring habit, he was always foremost when anything was to be done to promulgate the doctrines; and the very nature of his character gave a steadiness and stability to the church. On one occasion when the trade to which he belonged, held a meeting respecting strikes among the men, he was ap pointed the Chairman; and one of the leading members remarked, “How can a steady, sober-minded man, like Mr. Tuting, belong to such a strange religion?" It was replied, "It is that religion that has made him what he is." A friend who had known the deceased intimately for upwards of forty-four years, confirms what is patent to all who were favoured with his acquaintance, that he was of a very equable temper, a mild disposition, and a kindly nature, and for thirty years that he was in his employ as foreman, nothing occurred in their business relations which even approached to a difference. He was a man of deeds rather than of words; and his influence and example were more eloquent and persuasive than his utterance. He was essentially one of those who let their light shine in their good works before men,-which is the only effectual way of leading them to glorify our Heavenly Father.

The great interest he took in the affairs of the New Church in general, and of the Edinburgh Society in particular, of which he was Treasurer at the time of his departure, and for many years previously, is so well known that it would be superfluous to advert to it more particularly. There are many also who know that a most hospitable reception awaited every Newchurchman who favoured him with a visit.

Mr. Tuting retired from business nearly 20 years ago, and for a great portion of that period, up to the time of his departure, he resided in his beautiful cottage, at Trinity. He had advanced, on interest, £100 each to the Edinburgh and Glasgow Societies. These amounts he has liquidated by his will, and to the Edinburgh Society he has left an additional £100. By the failure of some business concerns with which be was connected, and of a Bank in which he had vested his capital, he suffered some serious losses, and he was consequently obliged to make some alteration in the bequests he has left by will. He intended to have left to the Conference £1000; but instead he has directed that his cottage at Trinity, after the departure of his widow, shall be sold and the proceeds given to the Conference. It has been estimated that this may realize some £700 or £800. Mr. Tuting highly appreciated the uses of the Conference, of which he had much opportunity of judging both from observation and experience, having been frequently a member of it, as representative of his Society. We find his name enrolled among the members of the First Conference held under the Deed in 1821, to which he was a party, and also on many subsequent occasions, the last being the Conference held in the Centenary year, 1857.

A Funeral Sermon was preached on the occasion of his departure in the Church, Infirmary Street, Edinburgh, on the 4th ult., by Mr. Allan Drysdale, of Alloa..

On the 19th September, 1859, at Liverpool, Mrs. JOSEPH SKEAF, in the 54th year of her age. The cause of her removal was spasms in the throat. Mrs. Skeaf was, by marriage, related to Mr. and Mrs. Tuting, being the sister-in-law.

TO READERS AND CORRESPONDENTS.

Received: Practical Essays, No. 4—Christian Thoughts in Rhyme-Life of Samuel Crompton-The North London Record-The Trinidad Sentinel-The Daily News-M. de Chazal's Letters to M. l'Abbé Mazuy-Remarks on the Conference Address-and The Toronto Christian Guardian.

Non-Sceptic is thanked for his communication. The subject is under consideration.

It is a very common weakness amongst men, to desire that, without any regard to proof, others should believe as they do, and that those who do not, should be enforced to do so by some astounding circumstance. On the same principle many who, on going hence, find the other world to be very different to what they had expected, may desire to come or send and inform their brethren in this world. This, it appears, was the case with the rich man of the parable, to whom our text was addressed. Though he had no compassion for the poor beggar, Lazarus, there were those for whom he had affection; and, as our affections and thoughts are of our spiritual being, and consequently what we carry with us, to heaven if good and true, and to hell if evil and false, therefore, the affection of Dives continued for his brethren, and according to this he appealed to Abraham-" I pray thee, therefore, father, that thou wouldest send him (Lazarus) to my father's house, for I have five brethren; that he may testify unto them, lest they also come into this place of torment."

His affection for his brethren could not be more intense than that of Abraham, or of any angel in heaven; but the angels who rejoice over a repentant sinner would have no joy in the enforcement of a creed, or in any respect for the divine laws acquired by any but legitimate means. These means full and complete, Abraham informed him they already

• "And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”—Luke xvi. 31.

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possessed. He said unto him, "They have Moses and the prophets; let them hear them." The rich man, not satisfied with this reply, said, "Nay, father Abraham; but if one went unto them from the dead, they will repent." Then follow the words of wisdom before us ;-“ If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.”

Taking the word "persuaded" in its ordinary sense, this is very difficult to understand. We find that it requires little or no difficulty to persuade many people. We have reason to fear the generality of men are too easily persuaded; and not only in favour of temporal delusions, but into the belief of creeds and conduct gravely considered as the essentials of religion.

We find the great majority persuaded that they believe the Scriptures, that their creed and sect are true, and that many persuade themselves that heaven is their certain destiny, who know nothing of Moses and the prophets. The greater portion of the Christian world hear their priests, and confide in traditions with the fullest possible confidence, and such are said to be persuaded as to the truth of Scripture, and as to the future world. Whosoever is determined by such blind faith to adhere to any community of Christians, and their prescribed formula, is said to be persuaded. This is the ordinary meaning of the word persuaded.

By our text, however, we learn, that if they hear not Moses and the prophets they cannot be persuaded. Without this "they cannot be persuaded though one rose from the dead;" much less, therefore, by any lesser authority, by men of this world, who can themselves derive no true persuasion from any other source.

To be persuaded, then, in the Scripture sense, is something more than is ordinarily implied by the word. To be persuaded by human authorities is not true persuasion; in order to this, we must hear Moses and the prophets. It does not suffice that others should hear them for us, and that we should be persuaded by them. In order to be truly persuaded we must hear them ourselves. This is the only means to such an end: without this it is impossible. "If they hear not," (they themselves, each for himself,)" if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead."

From what has been advanced it clearly follows, that from Moses and the prophets we may learn all that is necessary of heaven and of hell; all that can be required to establish a faith consistent with human freedom, and such as will satisfy all reasonable hopes; and that from no other source or means whatever can we obtain such knowledge, be

established in such faith, or see in the prospective, any reasonable, satisfying assurance. We see also that we must ourselves seek this knowledge, this faith, and this hope, directly from Moses and the prophets, and believe only as far as we ourselves have heard direct from them. We are not to be satisfied with any other authority whatever, or submit to any teacher whatever, and place faith in him. This has been the cause of all the errors of the world. This has deluded men into the belief of things monstrously absurd and glaringly discrepant, and driven thousands of conscientious men into the wilderness of infidelity.

It has driven thousands of conscientious Christians, too, into an opposite extreme; so that, instead of hearing or reading the opinions, comments, and disquisitions of others, they renounce all books and all teaching, and insist on the Bible alone, and become what are called . Bible Christians.

Extremes, however, are in all things wrong. They are to be avoided on either side. We assert, and we do so on Scripture authority, that we are to hear Moses and the prophets, and to be taught by them and them only. But in this we hold ourselves as free from the one extreme of refusing to know what others have to advance as to Christian doctrines, faith, and life, as we are from that other extreme which.. seals up the Holy Word, and depends entirely on traditions and priestly dictation.

To hear, in its scriptural sense, signifies to understand and to obey, to hear with mind and heart. We read in Scripture of those who hearing hear not. They hear naturally, but not spiritually. The true internal hearing is understanding, loving, and doing the law and the prophets. To this all the writings of the world may help us.

We well know how much we require the aid of others as to natural knowledge; how much more so then as to spiritual knowledge? Our sciences are the product of ages, to which generation after generation has contributed, and which, doubtless, future generations will enlarge without any exhaustion. Can we conclude then, that, as to divine knowledge, we require not to aid each other: that an individual or a community ought to be entirely self-dependent, as though no one had lived before them, ignoring the intelligence of those living around them?

In natural sciences we find even errors help to true perception. Our first convictions are according to appearances, and we attain to true knowledge by contending against them. Thus, in the infancy of inquiry, the argument is opened, and ages of investigation lead to demonstrative evidence and its practical application. In science, then,