as he abides under the shadow of the Almighty;" in other words, so long as "thy ways" are "His ways." Step out from that pavilion of the Most High, and you step from under the bright bow of promise. Put yourself above, or put yourself out of, the Divine order of things, and the very promise becomes a threatening, and the cloud that else would protect and guide becomes a cloud full of suppressed thunders, and flashing in vivid lightnings its thousand swords of flame. Faith and fidelity are thus inseparable. The one is the calyx, the other the involved corolla; and as they open outwards into the perfect flower they turn towards the Divine will, configuring themselves in all things to that will. A third time Jesus replied to the tempter in words of Old Testament Scripture, and a third time, too, from the same book of Deuteronomy. It will be observed, however, that the terms of His reply are slightly altered. He no longer uses the "It is written," since Satan himself has borrowed that word, but substitutes another: "It is said, Thou shalt not tempt the Lord thy God." It has been thought by some that Jesus used the quotation in an accommodated sense, referring the "Thou" to the tempter himself, and so making "the Lord thy God" an attestation of His own Divinity. But such an interpretation is forced and unnatural. Jesus would not be likely to hide the deep secret from His own disciples, and announce it for the first time to the ears of the seducer. It is an impossible supposition. Besides, too, it was as man that Jesus was tempted. Only on the side of His humanity could the enemy approach Him, and for Jesus now to take refuge in His Divinity would strip the temptation of all its meaning, making it a mere acting. But Jesus does not so throw up humanity, or which is the same thing, take Himself out of it, and when He says, "Thou shalt not tempt the Lord thy God" He includes Himself in the "thou." Son though He is, He must put Himself under the law that prescribes the relations of man towards God. He must learn obedience as other sons of men. He must submit, that He may serve, not seeking to impose His will upon the Father's will, even by way of suggestion, much less by way of demand, but waiting upon that will in an absolute self-surrender and instant acquiescence. Moses must not command the cloud; all that he is permitted to do is to observe it and follow. To go before God is to go without God, and to go without Him is to go against Him; and as to the angels bearing Him up in their hands, that depends altogether upon the path and the errand. Let it be the Divinely ordered path, and the unseen convoys of heaven will attend, a sleepless, invincible guard; but let it be some self-chosen path, some forbidden way, and the angel's sword will flash its warning, and send the foot of the unfaithful servant crushing against the wall.