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February 17, 1909. THE PRESBYTERI I Sunday School THE GOSPEL IN SAMARIA. Acts 8: 14-25. February 28, 1909. GOLDEN TEXT.?"The people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did."?Acts 8: 6. . SHORTER CATECHISM. Q. 44. What doth the preface to the Ten Commandments . tcacli us? A. The preface to the Ten Commandments teacheth us thai, because Gcd is the Lord, and our God and Redeemer, therefore we are bound to keep all His commandments. DAILY HOME READINGS. M.?Acts 8: 4-25. T?John 4: 27-42. W.?Matt. 10: 23-33. Th.?Psalm 89: 7-16. F.?Isa. 52: 1 10. ^ S.?1 Cor. 1: 18-31. S ?Rom,*l. 1-16. TOPICAL OUTLINE. Spreading the Fire of Gospel Truth? PftrCDAtliinn /\n* ? * V* wvvuv*vu cvuuo UUl l?caaicis, vs. -i. Philip's success in Samaria, vs. 5-8, 12, 14-17. The case oi Simon Magus, vs. 9-11, 13, 18-24. Philip commenced his preaching at Samaria under most unpromising circumstances. It was among a people already deluded by superstition, and thoroughly under the influenco of a deceiver. It was at a time when the deceiver himself was present and opposing the evangelist with all his might, Tnese circumstances would have tempted many a man to turn aside and work elsewhere. Such a temptation often comes to the Christian worker. But the blessing which accompanied Philip's faithful work under these discouragements. ooght to teach us to persevere in labors with those (scholars 01 friends), who, as yet, give no promise of yielding the fruit of the pospel. What Is True Faith? The effect of Philip's preaching (attested by miracles) was marvellous. The people turned to the gospel in such numbers that Simon found his occupation gone. The multitude would no longer .listen to him or pay him for his sorceries. Shrewd man that he was, he resolved to be with the multitude, so he nrofessed faith in .Tnano tooo honfiooj and became a member of the church. The Scripture says that Simon Magus believed; It also says the devils believe and tremble. Probably Simon did believe in his mind that Jesus of Nazareth was the Messiah. The proofs were too convincing for men of unprejudiced mind to resist them. In this sense of the word, he did believe and made his profession of faith. But there was a defect in liis faith?a fatal defect. Pet^r tells us what it was. His heart was not Tight before God. Rom. 10:10. "With the heart man believeth unto righteousness." In true faith, me neart of man entertains grief and hatred of his sin; entertains supreme love for God, and abandons all plans of his own which are inconsistent with the glory of God. This change of heart had not taken place in Simon. Philip did right in admitting him to the church, be'aiise he made a credible profession of piety. Peter did right in rebuking him in the words, "Thy money pori3h with thee; 1 perceive that thou art in the gall of bitterness," because his conduct proved conclusively that his heart wa9 not right in the sight of God. The case of Simon Magus proves to us conclusively Ireveral points: 1. Baptism does not save the soul, and the 'Jea that regeneration always accompanies baptism is the AN OF THE SOUTH. u merest fancy. Simon was baptized, but his heart was not changed. 2. Church membership will not save the soul, for Simon Magus was a church member. 3. We must not expect to find the visible church free from pretended Christians. God had a valuable lesson (the lesson about Simon) to be taught to His church through such a pretended Christian then; and He has other good reasons for allowing the same thing at the present da Simony. The sin of Simon Magus, which Is here recorded, was gross, deliberate, intentional profanity. He saw that the Aoostles had i>ower to confer the gift of the Holy Ghost, tho power of working miracles, the'gift of tongues or of prophecy, o'j the laving cn of hands. In this is recociibpii <> which could be turned to great pecuniary advantage. The Eastern magi had been in the habit of selling a knowledge of their secrets. So Simon tried to buy from Peter the recret of this gift of the Holy Ghost. The act was proof ot an unregenerate heart. Christians often sin through ignorance or through weakness. Their sin is not wilful. With Simon it seems to have been different. He was deliberately thrusting aside the glory of God and the welfare cf His kingdom for the sake of Simon's glory and Simon's money-making. He would take God's peculiar and sanctified instrumentalities and use them for his own sensual ends. The crime of Simon Magus has given name to a sin? the sin of Simony. Wherever there has been an Established Church and charges whose salaries are fixed and i>aid by i he state, inen have been found who would buy an appointment to such or such a pastorate. In disestablished, churches, there are often men that have an influence sufficient to secure ihi3 or that appointment for another. It is possible that the 'ove of place might tempt men to use improper means to secure such influence in their favor. Men fancy that Simony cannot fir.d place in a Presbyterian church. The devil has learned by experience that in some places' it will not do .? uucj muuey; in sucn places lie may tempt men to use other inducements. Having learned this device of Satan, let us beware of it. For Jf he catch us off our guard, he might cause some of us to fall. The lesson, however, is broader. Men who have no ampliations after ofllcial position, are, nevertheless, sometimes tempted. We are tempted to try to buy forgiveness of sin by prayers, by aims deeds, by religious exercises. No; it is n ftrriVilft - ? *-*?* * '* " .. ,v...u.b oiw io i?uuy inai any gut of God may be purcuased with money. The Remedy. Repent, said Peter, and pray. Not pray first and then repent; bpt repent first, and then the very repentance will make thee pray. The admonition strikes directly at the error, into which many men fall about conversion. They want to pray or do something else, until they are ''good onough" to repent. But Peter has settled the question: lepent first, and do the good works afterwards. Repent not of the outward act, but of the heart sin. nigral ana pray uod, If perhaps, the thought of thine heart may be forgiven thee. Simon would not heed the admonition. He both refused to repent, and he concerned himself not about the wickedness of his heart, but about the consequences of his sin?"that none of these things which ye have spoken, come upon me." Does the "perhaps" mean that there was a doubt whether Simon would be forgiven if he repented? No; it rather implies a doubt whether he would repent. It expresses Peter's sense of the greatness of the sin, such a great sin that if Simon should not mak6 the most earnest exertions, he could not repent.