After David had become fully established upon the throne of Israel he said, "Is there yet any that is left of the house of Saul, that I mw shew him kindness for Jonathan's sake?" Thus he remembered his covenant of love made with Jonathan to which he swear twice, (1 xx. 17,) that he would show the kindness of the Lord to his seed. And thus is shown in a figure, the covenant of love and mercy made by the dear Savior, the Son of David, with his people, and declared unto them I by the prophets under that old dispensation, which was to be fulfilled "after those days" unto their children. This is that covenant which was confirmed unto the heirs of promise by the oath and promise of God, that they might have that strong consolation which they shall so much need. (Heb vi. 18.) After David was exalted upon the throne be could shew mercy. Jesus was exalted for that very purpose, that he might have mercy upon the heirs of promise. (Isa. xxx. 18; Acts v. 31.)

Jonathan was the son of a king, and himself, to all human appearance, the heir of the kingdom. He was undoubtedly of a kingly character and appearance, and David compared him to a lion for strength, and to an eagle for swiftness. Now when a search is made for his descendants what kind of men shall we expect to find? Certainly those of like kingly appearance, those who shall shew their noble descent. But no, this is not to be the case. When the son of Jonathan is discovered we see a poor man, destitute, lame on both his feet, helpless, living upon bounty, who describes himself with apparent fitness as "a dead dog" when he comes into the presence of David. His name has in it an element which signifies shame, but also shows that there is a contention against that shameful condition. He is found in the house of Machir, which signifies sold, or brought to ruin, and yet the name of Machir's father Ammiel intimates a kinship to God. The name of the place where he is found is Lodebar, which means "no pasture."

When Jesus, exalted upon the throne of his kingdom, remembers his covenant, "to perform the mercy promised unto our fathers," (Luke i. 72,) and calls for the heirs of promise, this is the way and manner of their appearance. Though of kinship to God, as every quickened sinner is, there is nothing in their appearance to indicate it. They are found in ruin, "sold under sin," in a desolate, pastureless land, and lame on both their feet. They have not only lost all of their former riches of righteousness, but they are in a helpless condition, so that they can never do any work to earn any more. When they are brought into the presence of the King they are lost in astonishment that he should look upon such as they, much more that he should shew such unexpected kindness. "What is thy servant, that thou shouldst look upon such a dead dog as I am?" This suits the feelings of a poor sinner well when the strange, surprising grace and mercy of the Lord are made known to him.

Let us consider this lameness.. "He was five years old when the tidings came of Saul and Jonathan out of Jezreel, and his nurse took him up, and fled: and it came to pass, as she made haste to flee, that he fell, and became lame."--2 Sam. iv. 4. All of the Lord's people become lame. This is one thing by which they are designated. The accident to the child, Mephibosheth, may well be regarded as one of the figurative presentations in the 01d Testament of that lameness and its cause. Jacob became lame while wrestling with the angel of God's presence in the law, by the angel's touch. He must become lame before he can receive the blessing. Mephibosheth became lame while fleeing in the arms of his nurse, when news came that the last battle was lost, his father and grandfather were dead. If Mephibosheth represents the Lord's people as they are brought to Jesus, he well shows in how early in their experience of divine life they become lame on their feet, finding their utter inability to contend with the power of the law, or to flee from the destruction and desolation that must come upon who are under its curse. It is always while under the care of the nurse that they become lame. The lameness is not partial, but complete. Whenever they undertake to stand on their feet, and to walk their own strength, this lameness is manifested. He was lame on his feet.

This is the condition of each one of the redeemed family when covenant of promise is manifested to him, that he may be a witness the salvation of God is not because of any works of righteousness we have done, but all of his mercy and grace. Because of the everlasting covenant of grace they are now remembered in love, and are a seat at the table of the King, there to eat bread all the days of life.

Here are the gospel characters, and the gospel blessings. To continually at the King's table eating bread would seem to the view somewhat monotonous and tiresome, and especially to be to sit there all the time because of that lameness. But the mind is instructed to regard this position as representing the child God not only in the enjoyment of gospel promises, but in all labors, cares, trials and afflictions of the gospel. Although seated the table of the Lord's bounteous provisions of grace, it is not to sent him as idle, or as merely gratifying a carnal appetite, but depending alone upon the grace and bounty of the Lord, being in himself. It is only at this gospel table that any one can afflictions a joy and trials most nourishing food. It is only here the child of God feels that it is his meat and his drink to do the will the Father. This table is not one where surfeiting and selfish ease encouraged. While at this table every spiritual" though unable to take one step, or even to stand a moment on his in his own strength and righteousness, is walking in the order ordinances of the gospel, and running in the gospel race. It is we find the lame man who has been made by the grace of God to like the hart," though still remaining lame. It is here that he has a measure of Hezekiah's deep afflictions of soul can say with Hezekiah, "0 Lord, by these things men live, and in all these things is life of my spirit."--Isa, xxxviii. 16. Here the children of God learn the healing and nourishing value of "the bread of tears," (Psalm lxxx. 5) and experience the sweet and wholesome effect of "sorrowful meat." (Job vi. 7.) Here they are fed with the Lord's rod, and greatly comforted by the fruit of the vineyards given them from the wilderness of trouble. (Micah vii. 14; Hosea ii. 15) On this table of our King are all the duties and privileges of the gospel, and these poor, lame Mephibosheths are eating most excellent food when walking in them. Not only the promises and privileges are food, but the exhortations and when walking in them. Not only the promises and privileges are food, but the exhortations and reproofs also. Not only the Pascal Lamb is to be eaten, but with it always the bitter herbs.

While Mephibosheth was told that he should eat meat continually at David's table all the days of his life, the King also told him that all of the land of Saul his father should be restored unto him. In pursuance of this promise David put Ziba, Saul’s servant, in charge of all that pertained to Saul and to all his house, and commanded him, with his fifteen sons and twenty servants, to till the land for Mephibosheth, "and bring in the fruits, that thy master's son may have food to eat: but Mephibosheth, thy master's son, shall eat bread alway at my table."

What can be the need of this latter promise while the former is in force ? If the lame man is to eat alway at David's table, why command the fruits of Saul’s land to be brought to him that he may have food to eat? The gospel only shows the meaning of this, and makes it clear that the two promises are not in conflict with each other. The Lord's promise to his people not only covers the ground of all their spiritual needs, but also secures to them the supply for all their temporal needs as well, while they shall remain in the flesh. To them who are called into the kingdom of our Lord and Savior Jesus Christ it is said, "All things are yours ;" and again, Take no thought, saying, What shall we eat? or, What shall we drink? or Wherewithal shall we be clothed? for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. (Matt. vi. 25-34; 1 Cor. iii. 21.)

How clearly and sweetly does the promise of David to Mephibosheth, and his command to Ziba, set forth the abundant fullness and absolute sufficiency of the Lord's provisions for his people, in both temporal and spiritual things. No indolence or lack of care in regard to our worldly duties, and the responsibilities of our earthly relationships, are taught or encouraged; but the absolute trust in and reliance upon our God, which he enjoins upon those who are called by grace. It is not taught them that they shall neglect their houses or lands or wives or children, but that when the Lord calls them into his kingdom they are to learn of him, and not from the world, their duties in these respects, and that when he calls them to any work in his kingdom nothing is to stand in the way of that work. They are to go forward m the work to which he has called them, trusting and knowing that he will supply all the lack which their absence occasions; he, and not they, being the Judge, and "will supply all their need, according to his riches in glory, by Christ Jesus." It means that they are henceforth to live, not unto themselves, but unto him who died for them and rose again. (2 Cor. v.) It means that while engaged in the work whereunto God has called one, he has no need to take thought for the things of to-morrow to the hindrance of his work, but may rest in the promise of God that all that he needs of temporal things will be given him. While one is walking in the ordinances and of God, the fruits of the earth are his to the extent of his need, and cannot be withheld.

Mephibosheth and Ziba afterward had some kind of a contention about the inheritance, in which the former was probably to blame in thinking too much about the inheritance of Saul, and became slack in his ways during David's absence, on account of Absalom's rebellion. Ziba also appeared to be very zealous for David. When the king questioned Mephibosheth about his apparent backwardness, he tried to explain, but evidently was complaining of Ziba's conduct, and wanting something arranged differently. Then the king said, "Why wantest thou any more of thy matters ? I have said, Thou and Ziba divide the land."--2 Sam. xix. 29. Then Mephibosheth seems to remember himself, and is willing that Ziba shall take all the land, "Forasmuch as my lord the king is come again in peace to his own house."

Too much anxiety about our worldly inheritance, houses and lands and money, which is apt to come over us in the absence of our dear Lord, makes us trouble, but it brings us to see that that kind of inheritance we share with the world, and the tenants whom the Lord has appointed to work the land for his servants who sit at his table and eat bread there continually, will be sure to come off best in any conflict they may have with them. If we begin to try to collect the rents ourselves, and call upon Ziba for the fruits, we shall fail, and fall short, and get into trouble. Better let the Lord do the collecting for us. It is a good deal better than the result of our own undertaking, for that is merely that we and Ziba divide the land, and then our part of the land must remain uncultivated.

But when the Lord again returns, we can easily give up trying to make provisions for the flesh, but do what our hands find to do, being diligent in business, but seeking first the kingdom of God and his righteousness. So again we sit in humility and contentment at the table of our King, eating our bread with gladness, and trusting in him for everything. "So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet."

So that is the sad but sweet story to the last, "lame on both his feet." By faith he has leaped for joy, and has run victoriously in the gospel race, but lame he is still; still held down by infirmities. By faith he has gone forth in joy, and been led forth in peace, while the trees clapped their hands before him, and has joined with the great multitude of the redeemed in songs of praise; but he is still in the bondage of corruption, longing to be delivered, unable to do the good that he would, because lame on both his feet. But how sweet it is when he remembers that thus he is kept at this table, unable to get away from it, as he would do if his lame feet were whole; also how sweet to remember that thus he is made to keep in view the wonderful works of his King, who has done all for him, and prepared all blessings for him, and has placed him where he shall ever have in view those wonderful works, and feast upon the precious things "which God has prepared for all them that love him."

SEPTEMBER, 1899.