the crags, where they jut from beneath the ice into the mistwreath; and his later beaches, stage beyond stage, terrace the descending slopes. Where has the great destroyer not been,-the devourer of continents, the blue foaming dragon, whose vocation it is to eat up the land? His ice-floes have alike furrowed the flat steppes of Siberia and the rocky flanks of Schehallion, and his nummulites and fish lie embedded in great stones of the pyramids hewn in the times of the old Pharaohs, and in rocky folds of Lebanon still untouched by the tool. So long as Ocean exists, there must be disintegration, dilapidation, change; and should the time ever arrive when the elevatory agencies, motionless and chill, shall sleep within their profound depths to awaken no more,and should the sea still continue to impel its currents and to roll its waves, every continent and island would at length disappear, and again, as of old, "when the fountains of the great deep were broken up," "A shoreless ocean tumble round the globe." Was it with reference to this principle, so recently recognized, that we are so expressly told in the Apocalypse respecting the renovated earth, in which the state of things shall be fixed and eternal, that "there shall be no more sea"? or are we to regard the revelation as the mere hieroglyphic-the pictured shape-of some analogous moral truth? Reasoning from what we know," -and what else remains to us?—an earth without a sea would be an earth without rain, without vegetation, without life,-a dead and doleful planet of waste places, such as the telescope reveals to us in the moon. And yet the ocean does seem peculiarly a creature of time,-of all the great agents of vicissitude and change, the most influential and untiring; and to a state in which there shall be no vicissitude and no change-in which the earthquake shall not heave from beneath, nor the mountains wear down and the continents melt away-it seems inevitably necessary that there should be "no more sea.' THE TRUE HAPPINESS OF WORKING-MEN. My advice to young working-men desirous of bettering their circumstances, and adding to the amount of their enjoyment, is a very simple one. Do not seek happiness in what is misnamed pleasure; seek it rather in what is termed study. Keep your consciences clear, your curiosity fresh, and embrace every opportunity of cultivating your minds. You will gain nothing by attending Chartist meetings. The fellows who speak nonsense with fluency at these assemblies, and deem their nonsense eloquence, are totally unable to help either you or themselves; or, if they do succeed in helping themselves, it will be all at your expense. Leave them to harangue unheeded, and set yourselves to occupy your leisure hours in making yourselves wiser men. Learn to make a right use of your eyes; the commonest things are worth looking at,-even stones and weeds, and the most familiar animals. Read good books, not forgetting the best of all: there is more true philosophy in the Bible than in every work of every sceptic that ever wrote; and we would be all miserable creatures without it, and none more miserable than you. You are jealous of the upper classes; and perhaps it is too true that, with some good, you have received much evil at their hands. It must be confessed they have hitherto been doing comparatively little for you, and a great deal for themselves. But upper and lower classes there must be, so long as the world lasts; and there is only one way in which your jealousy of them can be well directed. Do not let them get ahead of you in intelligence. I: would be alike unwise and unjust to attempt casting them down to your own level, and no class would suffer more in the attempt than yourselves, for you would only be clearing the way, at an immense expense of blood, and under a tremendous pressure of misery, for another and perhaps worse aristocracy, with some second Cromwell or Napoleon at their head. Society, however, is in a state of continual flux; some in the upper classes are from time to time going down, and some of you from time to time mounting up to take their places, always the more steady and intelligent among you, remember; and if all your minds were cultivated, not merely intellectually, but morally also, you would find yourselves, as a body, in the possession of a power which every charter in the world could not confer upon you, and which all the tyranny or injustice of the world could not withstand. THE LAST DAY OF CREATION. Again the night descends, for the fifth day has closed; and morning breaks on the sixth and last day of creation. Cattle and beasts of the fields graze on the plains; the thick-skinned rhinoceros wallows in the marshes; the squat hippopotamus rustles among the reeds, or plunges sullenly into the river; great herds of elephants seek their food amid the young herbage of the woods; while animals of fiercer nature-the lion, the leopard, and the bear-harbor in deep caves till the evening, or lie in wait for their prey amid tangled thickets, or beneath some broken bank. At length, as the day wanes and the shadows lengthen, man, the responsible lord of creation, formed in God's own image, is introduced upon the scene, and the work of creation ceases forever upon the earth. The night falls once more upon the prospect, and there dawns yet another morrow,—the morrow of God's rest, that Divine Sabbath in which there is no more creative labor, and which, "blessed and sanctified" beyond all the days that had gone before, has as its special object the moral elevation and final redemption of man. And over it no evening is represented in the record as falling, for its special work is not yet complete. Such seems to have been the sublime panorama of creation exhibited in vision of old to "The shepherd who first taught the chosen seed, In the beginning how the heavens and earth and, rightly understood, I know not a single scientific truth that militates against even the minutest or least prominent of its details. THOMAS DICK, 1774-1857. FEW authors of the nineteenth century have a higher claim upon the respect and gratitude of the world than the venerable Christian philosopher, Dr. Thomas Dick. He was born near Dundee, on the 24th of November, 1774. His father, a linen manufacturer, was distinguished no less for his intelligence than for his eminent Christian character; and his mother, a woman of exemplary piety, taught him to read the New Testament before he entered any school: thus he had the early advantages of the best of all schools,—a truly Christian home. A simple incident early directed the studies of Dr. Dick to astronomy. When only nine years old, while walking in his father's garden in the evening, his attention was directed by a maid-servant to the north, which was quite suddenly illuminated by the Aurora Borealis. He was struck with amazement as well as terror; and so powerful was the impression made upon his mind that he was early led to make eager inquiries for such books as would reveal to him some of the mysteries of astronomy and meteorology; and he actually constructed a rude telescope himself, by which he could see the rings of Saturn. His father, seeing the strong bent of his son's mind, had good sense enough not to keep him any longer in his factory, and at the age of sixteen he began to study Latin, with the view of entering the university. In 1794 he became a student of the University of Edinburgh, and in the spring of 1795 was nominated teacher to the Orphans' Hospital in that city. Here he continued two years, and then left to pursue his academical studies. In 1801, having gone through the regular course of study as a student of divinity in the Secession Church, he obtained his license and began to preach, and for several years officiated in different parts of Scotland. On being invited to superintend a school connected with the Secession Church at Methven, he accepted the call. Here he instituted classes for the teaching of the sciences to the people, and projected the plan of those libraries for the working classes which are now so common in England. After ten years of gratifying and successful labor at Methven, he removed to an educational establishment at Perth, and during ten more years he taught, studied, and wrote, and finally built his little cottage on the high grounds of Broughty Ferry, near Dundee, where he retired "to hold communion with the stars," and where he died on the 24th of July, 1857, in the eighty-third year of his age. Dr. Dick has been peculiarly styled the "Christian Philosopher," from his efforts to demonstrate the compatibility and harmony of all true philosophy with the Christian plan of redemption and the truth of the life to come, and from the success with which he has explained the philosophy of religion. The inquiries of this patient and laborious philosopher, extending over the whole fields of physical and moral science, have been so varied and so subservient to the cause of sound morality and religion, that he acquired during his life a celebrity deservedly extensive, and won for himself a high place in the estimation of all good men.2 THE TENDENCY OF KNOWLEDGE. Knowledge has a tendency to unite the hearts of all who are engaged in its pursuit: it forms a bond of union among its votaries more firm and permanent than that which unites princes and statesmen, especially if it is conjoined with Christian principles and virtuous dispositions. Congeniality of sentiments and similarity of pursuits gradually weaken the force of vulgar prejudices, and tend to demolish those barriers which the jealousies of nations have thrown around each other. True philosophers, whether English, Swedish, Russian, Swiss, German, or Italian, maintain an intimate and affectionate correspondence with each other on every subject of literature and science, notwithstanding the antipathies of their respective nations. It is a well-known fact that, during the late war, when political animosities ran so high, the National Institute of France announced prizes for the discussion of scientific questions, and invited the learned in other nations, not even excepting the English, to engage in the competition; and one of our countrymen-Sir Humphry Davyactually obtained one of the most valuable and distinguished of these honorary awards. When knowledge is conjoined with a recognition of the Christian precept, "Thou shalt love thy neighbor as thyself," its pos 1 In 1837 Dr. Dick visited London, where he published his Celestial Scenery. About the same time he visited Paris, and embraced the opportunity of visiting the observatory there. Shortly after this the degree of LL.D. was conferred upon him by the Faculty and Trustees of Union College, Schenectady, New York. Moral Improvement of Mankind, 1835; 6. Chris- The following is, I believe, a correct list of Dr. Dick's works in the order of publication:-1. The Christian Philosopher, or the Connection of Science with Religion, 1823; 2. The Philosophy of Religion, or an Illustration of the Moral Laws of the Universe, 1825; 3. The Philosophy of a Future State, 1828; 4. The Im-losophical Associations, &c. &c. Several of his provement of Society by the Diffusion of Knowledge, 1833; 5. On the Mental Illumination and guages, and the Solar System into the Chinese. volumes have been translated into other lan sessor will easily be made to enter into such considerations as the following, and to feel their force :-That all men, to whatever nation or tribe they belong, are the children of one Almighty Parent, endowed with the same corporeal organs, the same intellectual powers, and the same lineaments of the Divine image,— that they are subject to the same animal and intellectual wants, exposed to the same accidents and calamities, and susceptible of the same pleasures and enjoyments, that they have the same capacities for attaining to higher degrees of knowledge and felicity, and enjoy the same hopes and prospects of a blessed immortality, that God distributes among them all thousands of benefits, embellishing their habitations with the same rural beauties, causing the same sun to enlighten them, the same vital air to make their lungs play, and the same rain and dews to irrigate their ground and ripen their fields to harvest,-that they are all capable of performing noble achievements, heroic exploits, vast enterprises; of displaying illustrious virtues, and of making important discoveries and improvements,-that they are all connected together by numerous ties and relations, preparing for each other the bounties of nature and the productions of art, and conveying them by sea and land from one country to another; one nation furnishing tea, another sugar, another wine, another silk, another cotton, and another distributing its manufactures in both hemispheres of the globe,-in short, that they are all under the moral government of the same omnipotent Being, who "hath made of one blood all nations of men to dwell on the face of all the earth, who hath determined the boundaries of their habitations," who carries them yearly around the centre of light and heat, and who "gives them rain from heaven, and fruitful seasons, filling their hearts with food and gladness." How various, then, the ties, how sacred and indissoluble the bonds, which should unite men of all nations! Every man, whether he be a Jew or a Greek, a barbarian or a Scythian, a Turk or a Frenchman, a German or a Swede, a Hottentot or an Indian, an Englishman or a Chinese, is to be considered as our kinsman and our brother, and, as such, ought to be embraced with benevolence and affection. In whatever region of the globe he resides, whatever customs or manners he adopts, and to whatever religious system he adheres, he is a member of the same family to which we all belong. And shall we feel indifferent to our brethren, shall we indulge resentment and hostility towards them, because they are separated from us by a river, by a channel, by an arm of the sea, by a range of mountains, or by an arbitrary line drawn by the jealousy of despots, or because their government and policy are different from ours? Ought we not, on the contrary, to take a cordial interest in every thing that concerns them, to rejoice in their prosperity, to feel compassion on ac |