that was in want; for as many as were possessors of lands or houses sold them, and brought the prices of the things sold, and laid them at the feet of the apostles; and distribution was made to each one, according as he had need.

And Joseph, who by the apostles was surnamed Barnabas (which is interpreted, Son of exhortation), a Levite, born in Cyprus, having a field sold it, and brought the money, and laid it at the feet of the apostles. Acts 4: 32–37.

There is no indication that this community of goods was the result of any ecclesiastical action, or vote of any church; indeed, the word "church" does not occur in the narrative. This spirit of the primitive brotherhood or communism was evidently the paradisal exuberance of the pentecostal baptism and joy and expectation of their King's immediate, triumphant return. Accordingly, this fraternal generosity was spontaneous, in no sense regulative or ecclesiastical.

First Instance in Acts of the Word "Church." - Now falls the first shadow on the primitive Christian brotherhood; it is the story of the sacrilegious lie of Ananias and Sapphira, and their tragic punishment (Acts 5: 1–10). Tragical as the story is, its chief importance for us, so far as the subject in hand is concerned, lies in the fact that this dark story records the first genuine instance in the book of Acts of the word "church":

And great fear came on the whole church, and on all that heard these things. Acts 5: 11.

And even here we hardly know how much this word "church," as used at that time, meant; whether, for instance, it meant a completely equipped ecclesiastical organization, or only the general company of primitive

Christians. Of course, it is natural to infer that there was by this time some kind of organized "church."

human inference is not divine Scripture.

Appointment of the Seven.

But

And now we come to an

important event in the evolution of the primitive "church"; it is the appointment of the seven almoners to serve the Christian community in Jerusalem (Acts 6: 1-6).

It is

The primitive Christian society consisted of two classes of Jews: first, Hebrew Jews, or Jews born in Palestine and speaking the Palestinian language; and, secondly, Hellenistic Jews, or Jews born in foreign lands and speaking Greek, but living in Jerusalem; these latter were called "Grecian Jews." As the number of Christian converts grew, the Grecian Jews began to murmur against the Palestinian Jews, because the widows of the former were neglected in the daily distribution of the charities. to be feared that there was some ground for the complaint, for it was perfectly natural that the Palestinian Jews should feel that the widows born in their own land had prior claims to those born in foreign countries; let us hope that the Grecian Jews somewhat exaggerated the neglect of the Hebrew Jews in caring for the Grecian widows. However this may have been, the twelve apostles, as the natural representatives and leaders of the primitive Christian community, summoned the multitude of the disciples (the word "church" does not occur in the narrative), and said to them substantially :

"Brothers, we fear that there is ground for this complaint of our Grecian friends, and their case should be attended to promptly. But this rapid growth of our community, blessed as it is, has brought with it so many new cares and responsibilities that we cannot think it right

that we should turn aside from proclaiming the glad tidings, in order to serve in these temporalities, however charitable. The time has come for some division of labor. Accordingly, we recommend that you take a survey of our brotherhood, and choose from among them seven ('seven' is our sacred number) brethren of established reputation, spiritually minded, sagacious; and we will appoint them over this service of caring for our unfortunate sisters. Meanwhile we apostles will give ourselves wholly to the service of public worship and proclamation of the good news."

This recommendation met with the hearty approval of the entire community. They did not insist on the duty of "maintaining glorious traditions"; they did not "protest against introducing new-fangled notions." They acted sensibly, wisely adjusting themselves to the new necessities.

And they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch, whom they set before the apostles; and having prayed, they laid their hands on them. Acts 6:5, 6.

Of these seven, none but Stephen and Philip became historic characters; it was then as it is now, the majority of God's saints are anonymous.

Thus the "deaconship" was born of emergency. Yet it afterward proved to be a permanent institution. The poor we have always with us, and whenever we wish we can do good to them. When Valerian about the year 258 commanded Laurentius the martyr to surrender the treasures of the church, the latter sent for the poor members of the congregation, and, presenting them to the magistrates, exclaimed, "These are the church's true treasures!" As long as there is poverty, so long some kind of deaconship will be a necessity. It is pleasant to know that in this matter we have a New Testament precedent. The church

as an ecclesiastical organization is a flexible institution. It did not grow, it could not grow, in any iron mould. Christianity knows no ecclesiastical "finality." The "church" as an organization was made for man, not man for the "church."

Growth of Christianity. — Now we have a picture of the wonderful growth of the new community:

And the word of God grew; and the number of the disciples multiplied in Jerusalem exceedingly; and a great multitude of the priests were obeying the faith. — Acts 6:7.

Observe again; the word "church" is not mentioned in this statement; the primitive company is still described as being simply "disciples.”

Story of Stephen. - Now follows the pathetic story of the wise, eloquent, spiritual Stephen, whose powerful testimony to the new King ended in his own brave martyrdom. His brilliant advocacy of the new Faith aroused the hostility of the unbelieving Jews, especially those who belonged to certain synagogues. Unable to resist the wisdom and the spirituality with which Stephen spoke, these angered champions of antiquity resorted to the usual practice of defeated disputants :·

They suborned men, who said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes; and coming upon him, they seized him, and brought him to the Sanhedrin, and set up false witnesses, who said, This man ceases not to speak words against this holy place and the law. For we have heard him say, that this Jesus the Nazarene will destroy this place, and will change the customs which Moses delivered to us. - Acts 6: 11-14.

It was the ever old, ever new, cry of the apostles of obsoletism, "The fathers were perfect; the past is divine;

to advance is sacrilegious innovation; down with these impious revolutionists!" But Stephen's defence was so masterly that it riveted the gaze of his persecutors, “All that sat in the Sanhedrin, looking intently on him, saw his face as it were an angel's face." But, as in the course of his defence, Stephen charged his auditors with being betrayers and murderers of the Righteous One, they were cut to their hearts, and gnashed their teeth against him, and rushed on him with one accord, and cast him out of the city, and, laying down their garments at the feet of a young man named Saul, they stoned Stephen; and he fell asleep. And Saul was well pleased with his death. Observe: in all this long, detailed account of the arraignment and defence and martyrdom of Stephen (Acts 6:8-15; 7: 1-60), although it was one of the turning-points of Christianity, the word "church" is mentioned only once:

This is he who was in the church in the wilderness with the angel who spoke to him in the mount Sinai. — Acts 7:38.

Even here the word "church" is manifestly a mis

nomer.

"The church in the wilderness

was not a

church in the Christian sense of the term; it was the congregation or people of Israel assembled in the wilderness of Sinai:

This is he who was in the assembly in the wilderness with the angel who spoke to him in the mount Sinai. ·Acts 7:38.

"The Church which was in Jerusalem.".

come to the following statement:

And now we

There arose on that day a great persecution against the church which