Hushai the Archite, a counsellor of great talent and long experience, who now dwelt in Jerusalem. He was esteemed as a man of great worth, had long been David's companion, and, from their uncommon intimacy, was generally styled David's friend. He was remarkably eloquent and able in debate; and even when his side of the question was not the most promising,

'His tongue

Dropped manna, and could make the worse appear
The better reason.'

"Just as David had concluded his prayer, this man came up, with his clothes rent and earth upon his head, and stood before the king in silence and grief. His arrival at that juncture seemed the merest accident, though," said Belial, "I have often since doubted whether it were altogether accident.

"Hushai,' said David, 'you have come to accompany me in my exile. It is kind on your part, but you must not go. Return to the city. Report yourself to Absalom. Get into his confidence, and among his advisers, if you can, and then mayst thou, for me, defeat the counsel of Ahithophel.' Hushai bowed, and departed instantly, and returned with so much despatch and secrecy, that it was not publicly known that he had been absent from the city.

"There is one other circumstance in the flight of David that I wish to mention here. In most communities," said Belial, "there is a class of men, who have little or no principle, that may be called time-servers. In any revolution in church or state, who is right, or what is right, is no inquiry of theirs. Their sole lookout is, which is likely to be the strongest party.

And as soon as they have made that discovery, you will find them noisy and conspicuous. Those can always have the assistance and coöperation of this class of men, who do not need them. But if they find that their party is likely to be in a minority, they will desert at once, and become equally loud and boisterous on the other side. There was one of these men at Bahurim, a little town a mile or two north-east of Jerusalem, through which David passed in his retreat. His name was Shimei, the son of Gera, a Benjamite. He saw that the tide of public favor was running tremendously with Absalom. David was in full retreat, with but a small body of adherents. News from every part of the country left no doubt on his mind that Absalom would be triumphantly successful. So this he thought a favorable opportunity to distinguish himself. As David and his men were passing by, Shimei came forth, and cursed still as he came; and cast stones at David, and at the servants of the king, and at all the people, and all the mighty men that were on his right hand and on his left. And thus said Shimei, when he cursed, Come out, come out, thou bloody man, and thou man of Belial. The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered the kingdom into the hand of Absalom, thy son. And, behold, thou art taken in thy mischief, because thou art a bloody man.’

"Then said Abishai to the king, 'Why should this dead dog curse my lord the king? Let me go over, I pray thee, and take off his head.' What proof is here of the perfection of discipline in David's army! Abishai

was a famous general, second only to Joab. And yet even he must not lift his hand against Shimei without the order of his superior. I have seen men in modern times," said Belial, "who in such a juncture would have dashed over and swept off Shimei's head in the first place, and then discussed the propriety of it afterwards. Not so in the army of David: perfect discipline was maintained. And here is the great secret of the unexampled success of that army. David rebuked Abishai for being too resentful, and acknowledged it as a chastisement from the hand of God.

"So let him curse, because the Lord hath said unto him, Curse David. Who then shall say, Wherefore hast thou done so ? And David said to Abishai and to all his servants, Behold, my son seeketh my life: how much more may this Benjamite do it! Let him alone, and let him curse, for the Lord hath bidden him.'

Here Beelzebub, who had not spoken a word since Belial commenced his narrative, raised his Atlantean bulk, and stood erect amidst the council of fallen angels. There was a troubled anxiety in his countenance, mingled with the beamings of a powerful intellect.

"Belial," said he, "how is it David speaks so plainly of the agency of God in Shimei's cursing him?”

"Bible saints," said Belial, "often employ strange language on that subject, and language in many cases exceedingly strong. Joseph, you know, said to his brethren in Egypt, God sent me here.""

Beelzebub replied, "And was there not in Nathan's message to David something that implied that the hand of God would be concerned in the troubles that

should arise in David's house, including, no doubt, the murder of Amnon and the rebellion of Absalom ?”

"There was, indeed," said Belial, "something in Nathan's language that strongly implied it.”

"I have dreaded that doctrine," said Beelzebub, "for thousands of years. It is so closely connected with the doctrine that God's counsel will stand,' and he will do his whole pleasure. If the hand of God is concerned in the death of the sparrow, and in feeding the young ravens, and if his providence enters into all the minute affairs of men, I fear that when his designs are complete, and the 'mystery of God is finished,' it will be found he hath done all things well, and that the head of the serpent has been bruised. I fear that all tears will be wiped from the eyes of the saints forever, and that the angels and all holy beings will be satisfied with the administration of God from the beginning to the end.”

"Do not be alarmed," said Belial: "the doctrine of a particular, special providence is growing more and more unpopular in the world. The tide of public sentiment is strongly against it. Multitudes at this day reject it, and advocate the doctrine of chance and accident as strongly as we could desire."

"But is there not great danger, now," asked Beelzebub, "when the Bible is spreading, and coming into the hands of almost every family and every individual, that the doctrine of God's providence, that stands out on every page, will be revived again?"

"The Bible," answered Belial, " is not read, however it may be circulated."

"I thought," said Beelzebub, "this is becoming a

reading age. Is not the habit of reading rapidly increasing ?"

"True," said Belial, "but they do not read the Bible. Their reading is chiefly in the light and frothy novels, so current at the present day."

"Excellent," said Beelzebub: "I should tremble to see the public attention fixed closely on the Bible. It brings God so near to men. The policy of hell is to keep God as much out of sight as possible. If men will not deny his existence altogether, let them, at least, be persuaded that he is very far off, and that his hand and counsel have little to do in the common events of life. When you spake of David owning the hand of God in the reproach he received from Shimei, and Nathan teaching that the hand of God was concerned in the troubles that sprung up in David's family, I was distressed; for the doctrine of a special, particular providence is not only unpleasant, but terrible to the hosts of hell."

"There is nothing to fear," answered Belial: "public sentiment now, among multitudes who do not profess to reject the Bible, is decidedly opposed to the doctrine of a particular providence in all the affairs of men."

"But," said Beelzebub, heaving a deep sigh, and rolling his huge eyes around the gloomy cavern, "is there not danger that when the Jews return, and are converted, and become teachers of religion, the old Bible doctrine may be revived again? The Jews, you know, study the Bible very attentively. And the public sentiment you speak of may go, like the public sentiment at the time of Absalom's rebellion."

"I have no fears," answered Belial: "I tell you the