in Bible story. Gath has been entirely Philistines, once glorified by everything lost for centuries. Beth-shemesh, "the that is good, except godliness, is left house of the Sun," has neither house nor naked and desolate, enjoying a Sabbath of inhabitant. All the great valley of the numberless ages. OUR MISCELLANY. A REMARKABLE DREAM. WHAT OUGHT TO HAVE BEEN DONE IN THE Old Mr. S―, a man of mark in his neigh- | hood and noted for his general good sense, was long troubled with a recollection of the following dream: He fancied himself on horseback, riding towards his county town, when suddenly he saw what was evidently a spectre, standing near the roadside, beckoning earnestly to him to approach. Educated to have no faith in ghosts, but rather a feeling of pity for those who were so weak as to believe in them, he was shocked to have his creed so rudely and irresistibly assailed, and his blood ran cold at the sight. Having, however, "a good conscience both toward God and toward man," he responded without hesitation to the almost imperative summons. I that knowledge promised that, on awaking, I would, as a magistrate, carry out a certain plan of operations. Now, shall I keep the promise?" He mused again, "I am bound by a spirit, bound by a dream. That is the extent of my obligation. Does it amount to anything? Pshaw! I wonder at having allowed myself to be troubled for one moment. But, certainly, it was a remarkable dream." With these reflections, he turned on his pillow, and again went to sleep. Scarcely, however, had he made his second entry into dreamland, before he was on horseback as before, travelling along the same road and approaching the same haunted spot. And there, too, stood the spirit, watching his movements, and beckoning him again to come near. Confident in his integrity of purpose, he went forward with all the boldness he could command, but with some un. "Who are you, and what do you wish?" easiness of conscience, and with some dishe inquired. quiet, too, at discovering in the spirit's face an expression that he did not altogether like. "John S," exclaimed that being, 'you have broken your word. You promised that, when awake, you would carry out the course that I prescribed; but as soon as you awoke you decided not to do it. Will you promise again?" He made the promise a second time, and soon after awoke. For some minutes he lay reflecting seriously upon his responsibility in the case, as a man, as a magistrate, and as a Christian; and seeing no course which his judgment would approve, except what had been before resolved upon, he awoke his wife, and told her the dream, without, however, detailing the particulars of the course to be pursued. Being a strong-minded and practical woman, she promptly replied, as he expected. "The dream is certainly a singular one. But would it not look very strange that you, a deacon in the church and a magistrate, should be influenced by a dream, of having made a promise to a spirit? I would think of it no more." Scarcely one woman in a hundred, if one in a thousand, would have given such cool philosophical advice. It satisfied him, but it was far from satisfying the eager spirit of the murdered man. Husband and wife had scarcely composed themselves to sleep before Mrs. S————— heard a groan of terror from her husband, and saw him leap frantically from bed. He had dreamed of being again on horseback, again passing that dreaded spot, and again seeing the spirit there. Its countenance, however, was no longer mild, but wrathful-more demon-like than angelic; it seemed actually to flash fire. It continued to beckon as before, but Mr. S dared not now approach. Conscience stricken at the recollection of having twice violated his word, he put whip and spur to his horse and endeavored to dash by at full speed. But it was all in vain, both inan and horse were under a spell, while that terrible looking spectre was moving after him like a bird through the air. In a moment it had leaped upon the crupper of the horse and was twining its pale arms around his waist. Mr. Sgave a cry of horror, and leaped, as he supposed, from his horse, but awaked The following classical dialogue, from the Greek of Theocritus, may aid in solving the question of the preceding article. THE FISHERMEN. ASPHALION AND A COMRADE. The nurse of industry and arts is want; Dark cares stand over him and startle sleep. The basket, rush-trap, line and reedy shaft, Weed tangled baits, a drag-net with its Hooks, cord, two oars, an old boat fixed on drops, to find himself in the middle of his room, The summer nights are short, when Zeus the and his wife calling to him anxiously to know what was the matter. A curious part of the history, he said, was the fact, that although the course of procedure prescribed by the spirit was, at the time of his promise, or rather seemed to him to be, plain and simple as A B C, it vanished so perfectly with the close of the dream that not a trace of it remained in memory. Until the day of his death-for this is a veritable history-the question would recur at times with painful emphasis, "Was I not under obligation? I promised in my sleep, knowing that I was asleep." G. king Makes the days long, some say—and lie. This night I've seen a world of dreams, nor yet 'tis light. What's all this? am I wrong? or say I truly? And can we have a long, long night in July? FRIEND. Do you the summer blame? The seasons change, Nor willingly transgress their wonted range. From care that frightens sleep much longer seems The weary night. Can you interpret dreams? Fear not: you swore not, saw not with your I've seen a bright one which I will declare, one do, Lying awake on leaves, as I and you, ever Has burning lights-its booty fails it never. FRIEND. Well let us have your vision of the night. ASPHALION. When yester-even I slept, outwearied quite eyes The fish you saw; for visions all are lies. HICKSITE QUAKERISM. Few people understand and appreciate the Quakers. Some confound them with the Shakers, because of the similarity of names; but a person might as well confound mutton and button, or associate, as alike, grass and glass. The Shakers abhor matrimony, and have as a part of their public worship, a senseless kind of singing and dancing; the Quakers hold that marriage is honorable, while they abhor all singing and dancing. Unlike the early Christians and the Methodists, they never adopted the name given I saw myself upon a rock, where I fish, As hounds of meat upon a greasy dish). His plunges bent my reed like any bow: But when he struggled not, I drew him in. Friends is the gentle and attractive title which they first adopted, and by which they are still known in legal documents. Not far from the time when the noted division in the Presbyterian Church took place into Old and New-schools, there was a split, because of doctrinal differences in some of the yearly meetings of the Friends. Considerable objection was made to the preaching of John Hicks, as not being in accordance with the Scriptures and the old testimonies of Friends. He seemed to be preaching another gospel, insisting much on mere morality, upholding Christ as our example, while he studiously avoided the cardinal doctrines of repentance, the new birth, Christ's divinity, and his death as a satisfaction for our sins. He now and then used expressions and indulged in language which led his hearers to believe that he did not hold to these doctrines. Many who had heard and known him, defended him; many But ever after would remain on land, preachers had imbibed his doctrines and And there my gold, like any king, command. went here and there disseminating the perAt this I woke. Your wits, good friend, nicious innovations. Finally came the sepaawaken, ration; those walking in the old paths and For much I fear to break the oath I've taken. holding the old testimonies were known as I loosed him gently from the hook, for fear And with my line I safely towed him home, roam; Orthodox, while the others, defending John Hicks, received the title of Hicksites. It is true, that many who still believed that Christ is God, and that his death is a true satisfaction for the sins of his people, went out with the Hicksites, because they thought their leader should still be allowed to promulgate his opinions, and that the utmost liberty should be granted to all. I will not deny that there were many subterfuges resorted to by the liberal party to hide their opinions, or at least to make them appear as harmless and as much like the orthodox as possible. But in this respect they only repeat history; the heretical party has always endeavored to fortify itself in the bosom of the Orthodox church under false pretences. Since that day the Hicksites have been diverging more and more. A few of themthe old stock-still dress in broad-brims, scoop bonnets, and plain-cut garments of the drab hue, but the rising generation has been gradually shedding the old coat and putting out a more stylish and variegated plumage. Gay birds many of them now are. In times gone by, when any one was a little awkward in the terpsichorean art, he was said to have a Quaker foot; but now, should any young amateur display especial aptitude in that direction, he is said to dance like a Hicksite Quaker. In many minds the Quaker lingo, or Friends' language, is associated with all that is sweet, winning and modest; but when you have been soundly scolded, as I have, in the "thy, thee, fourth and sixth-day parlance," you will find the sweetness vanishing into thin air, and feel that 'distance lends enchantment to the view." The forms of a religion will remain long after the spirit is dead; so in some localities, your ear may be shocked by profanity mingled with "thee," or you may be beguiled into security by "thy," as my wife has been by the butcher, while he was playing a gouge game before her eyes. I have seen John approach a blooming miss of recent acquaintance, and say, "Mary, may I claim thy hand for the next dance?" And Mary, never missing the Miss, responds with girlish affectation, Yes, John, thee may;" and in a few moments they whirl by in the luscious waltz. In church government the Hicksites are democratic. They have their preparatory meeting, belonging to each place of worship and in regular order up-the monthly, quarterly and yearly meetings-but no representatives are sent; each member is entitled to a seat in the highest court of the church. The higher has entire jurisdiction over the lower. While the Orthodox are nearly as rigid as ever in discipline, the Hicksites, as might be supposed from their latitudinarianism in doctrine, are becoming more and more lax. They did not discipline the members who engaged in the late war, though they hold, · theoretically, strong peace doctrines. Nor will they always disown those who choose to become married to any one of another persuasion, even though joined in wedlock by a "hireling minister." As they have no outward sacraments, there is no ceremonial of admission; those whose parents are both members are, ipso facto, full members from their birth. Others are voted in. Notwithstanding their care to preserve their own, they do not increase, and in some places are dying out. There are meeting-houses where once large crowds collected to doze the hour away or to hear worn-out truths, trite sayings, as well as new-fangled hobbies droned out in a singsong monotone, with now and then a minor cadence. Now the trees, grown large, hide the old buildings, fast falling into decay, and the congregations meet no more. Where are they? Some sleep beneath the rank overgrown grass in the graveyard hard by, their resting places unmarked, according to the stern simplicity of their fathers, save by a little mound, and here and there a low rude stone. Others do not think it worth while to go so far to sleep, or to hear what they have heard a hundred times before; it is more comfortable to take the nap at home. They who had any life in them were attracted from the dead issues of the past by the various "isms" of the day. Brought up without proper religious instruction, unacquainted often with the most familiar truths of the Bible, spiritualism made terrible inroads in their ranks. Strong intellects were bowed, and wise men gave heed to the frequently: silly ravings of sick brains. Some are still so well as their author, should write more besotted in their superstitions; others, waking up to a knowledge of their folly, have plunged into skepticism, and a few lost themselves in the dreariest atheism. I know of no communities where the sound of the gospel makes less impression, even in of rousing opposition, than in one of these where the dry stubble of Hicksite Quakerism has been burnt over by the withering flame of spiritualism. The common people have given their estimate of its character in the name they give: instead of Hicksite Quaker, they call a man of this STRENGTH FOR THE DAY. BEFORE. The morning breaks in clouds, the rain is And on my pillow still I sigh for rest; 44 That I can only pray, ing, Strength for the day." For with the words there comes no hope, no light! sect a "Hickory Quaker," a term which 'Tis less a prayer of faith than weak repinimplies a conscience so tough in consequence of a life spent in open disregard of religious duties and the moral law, that the most withering denunciations of sin never ruffle its composure, nor even move a ripple on its surface. G. W. It is an old maxim, that "the more we notice providences, the more we shall find providences to notice." And So, if we trust in the Lord, we find it in our own experience; and find, too, that the providence fulfils the promise, "that all things shall work together for good to them that love God." We are often anxious for the future; but if we obey the injunction, "take no thought for your life, what ye shall eat, or what ye shall drink," we find that God gives us, day by day, our daily bread. If we are not anxious "for the body, what we shall put on," we find that He who clothes the lily with beauty," will much more clothe us," though we have but little faith. And so, when we are pressed with the burdens and cares of life, though our faith, at times, seems ready to fail, yet we are often-nay, always taught, by our own experience, that "as our day is, so our strength shall be;" that the "di On other lives a morning sun is shining, While mine seems but a change from night to night; Ι So while I weep, I pray, "Strength for the day." vine strength is sufficient for us," and "is For in the one just closed, I've learned how made perfect" even "in our weakness," if we do but look to it and rely upon it. This thought is beautifully expressed in the lines that follow, which are so full of encouragement and comfort to the desponding and weary, that we gladly bring them to the notice of our readers. One who can write truly God gives us help according to our need; Believing, when we pray, |