a "savour of death unto death in some," and a 66 savour of life unto life" in others.1

Our Lord here explains how the seed is lost which falls by the way side. These are they by the way side, where the word is sown: but when they have heard, Satan cometh immediately and taketh away the word that was sown in their hearts.

It is not unusual where one is sowing seed, to observe at a distance a flock of birds, waiting their opportunity that before the grains are covered beneath the earth, they may dart down and carry them away.

This is an example of the arts of Satan. He is the enemy of that immortal soul implanted in man, which Jesus had come to save. That soul which he first ruined, he will not permit, as far as in him lies, to be delivered from ruin. He knows that its everlasting state depends upon the word. Therefore it depends upon the manner in which that word is received; which does not profit unless it be "mixed with faith" in those that hear:2 which has no healing power when merely dropped upon the ear, but must be marked, and learnt, and inwardly digested, that it may "take root downward and bear fruit upward," and grow to the full measure of the christian man.

Here therefore Satan plies his arts and lays his snares. The word of life is spoken: spoken in the hearing of one who is now living as Satan would have him continue to live, in the practice 12 Cor. ii. 16.

2 Heb. iv. 2.

of some sin which makes a separation between him and God;-living in some way or other for this world, and not for that which is to come;bearing indeed the christian name, but neither knowing Christ as Saviour, nor obeying Him as Lord. If such a man attends to the word sown within his hearing, if it enters into his heart and lodges there, that man will be taken out of the power of Satan, and belong to Him who came to vanquish Satan: he will no longer remain a captive at the will of the devil, but will be delivered from that bondage into the glorious liberty of the sons of God. Now therefore is the time when "the enemy" will do his worst, that he may not lose his slave, or be deprived of his victim. Now is the time when he must prevent the word from going farther than the outward ear, and becoming "the engrafted word, which is able to save the soul." "

1. His first attempt will be, to divert attention to contrive that the hearer shall not be a listener. It is very possible to hear without listening. We may be, for instance, within sound of a peal of bells; but they do not change the current of our thoughts or interrupt our conversation. But if on a sudden a bell should begin to toll, which we believe to be the passing bell or the funeral bell of some dear friend; it would put a stop to the conversation, it would arrest the course of our thoughts, and with a pensive serious attention we should listen to the 8 James i. 21.

bell. And such is the difference between hearing the word of God, and hearkening to it: hearkening to it like the faithful disciple of whom we are told, that "the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul." 4

This attention the enemy will desire to hinder. He will suggest to the mind subjects which have no concern with the time or place: something which is to be done or has been done: something which passes before the eyes;-and those words on which depend the issues of life and death fall unnoticed on the ear, and leave no impression on the heart. It was thus that the words of the prophet Ezekiel were frustrated. The Lord complained concerning the Israelites, "They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them. And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, and do them not." 5

2. Suppose, however, that "the wicked one cannot succeed in diverting attention from the word altogether. He must next endeavour to hinder its effect. If the seed must drop into the ground, the next purpose is, to prevent its taking root. For this he has several arts, and we ought not to be "ignorant of his devices." He does to a bad end what a parent might do with Acts xvi. 14.

Ezek. xxxiii. 31.

a good design, who desired to divert a son from some object or rash enterprise on which his mind was bent. The parent sets in the worst light the object which he is pursuing ; points out the dangers; the consequences. Satan uses these means to deter the sinner from listening to the word which calls him to "repentance towards God, and faith towards our Lord Jesus Christ." That word says, "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; and ye shall find rest unto your souls." The man hears this; perhaps for the moment he feels the need of rest; the need of something on which he can securely lean; something which will survive when this world is passed and gone. His mind inclines towards the gracious invitation; and he is half disposed to say, "Speak, Lord, for thy servant heareth." Lord, I will follow thee whithersoever thou goest.

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Then it is that Satan exerts himself to retain dominion. He frightens the man with consequences, and represents those consequences deceitfully. He pretends that to take up the yoke of Christ, and learn of him, is to give up all the pleasures and gratifications of the present world. He reminds him of the jeers and scoffs, and reproachful names which are often cast upon men who walk in the fear of God. He whispers that he must abandon the company which he has been used to keep; must

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leave the ways of unlawful pleasures, or unlawful gains; must expect that they will now ridicule him with whom he himself before had joined in ridiculing others more scrupulous, more serious than themselves.

6

The Scribes and Pharisees used these means to prevent their countrymen from adhering to Jesus Christ. Unawares to themselves, they were Satan's instruments. Nicodemus in their council advanced some words in our Lord's favour. At once they stop him, saying, "Art thou also of Galilee ?" Dost thou intend to join the company of the Nazarene? Thus reminding him of the reproach he must expect if he took the part of Jesus, or became His disciple. And again, when the officers whom they had sent to apprehend him were so awed by his presence and affected by his discourse that they returned without their errand, and excused themselves, saying, "Never man spake like this man: "" then answered them the Pharisees, Are also deceived? Have any of the rulers or of the Pharisees believed in him ?" "But this people which know not the law are cursed."

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By such like means, when the ungodly hear the word, Satan cometh immediately, and taketh away the word out of their hearts, "lest they should believe and be saved."8

3. There is still another snare employed by

6 John vii. 52.

8

Luke viii. 12.

7 Ib. 46.