_The First Christian Martyrdom._

Then, again, we have the final words of Stephen, which are full of important meaning, for they bear witness unto the faith and doctrine of the apostolic Church. They stoned Stephen, "calling upon the Lord, and saying, Lord Jesus, receive my spirit;" while again a few moments later he cried, "Lord, lay not this sin to their charge." The latter petition is evidently an echo of our Lord's own prayer on the cross, which had set up a high standard of Divine charity in the Church. The first martyr imitates the spirit and the very language of the Master, and prays for his enemies as Christ himself had done a short time before; while the other recorded petition, "Lord Jesus, receive my spirit," is an echo likewise of our Lord's, when He said, "Father, into Thy hands I commend My spirit." We note specially about these prayers, not only that they breathe the spirit of Christ Himself, but that they are addressed to Christ, and are thus evidences to us of the doctrine and practice of the early Church in the matter of prayer to our Lord. St. Stephen is the first distinct instance of such prayer, but the more closely we investigate this book of the Acts and the Epistles of St. Paul, the more clearly we shall find that all the early Christians invoked Christ, prayed to Him as one raised to a supernatural sphere and gifted with Divine power, so that He was able to hear and answer their petitions. St. Stephen prayed to Christ, and commended his soul to Him, with the same confidence as Christ Himself commended His soul to the Father. And such commendation was no chance expression, no exclamation of adoring love merely. It was the outcome of the universal practice of the Church, which resorted to God through Jesus Christ. Prayer to Christ and the invocation of Christ were notes of the earliest disciples. Saul went to Damascus "to bind all that called upon the name of Jesus" (ch. ix. 14). The Damascene Jews are amazed at the converted Saul's preaching of Jesus Christ, saying, "Is not this he that in Jerusalem made havoc of them which called on this name?" (ch. ix. 21). While again Rom. x. 12 and 1 Cor. i. 2 prove that the same custom spread forth from Jerusalem to the uttermost parts of the Church. The passage to which I have just referred in the Corinthian Epistle is decisive as to St. Paul's teaching at a much later period than St. Stephen's death, when the Church had had time to formulate its doctrines and to weigh its teaching. Yet even then, he was just as clear on this point as Stephen years before, addressing his Epistle to the Church of God at Corinth, "with all that call upon the name of the Lord Jesus Christ in every place;" while again, when we descend to the generation which came next after the apostolic age, we find, from Pliny's celebrated letter written to Trajan, describing the practices and ideas of the Christians of Bithynia in the earliest years of the second century, that it was then the same as in St. Paul's day. One of the leading features of the new sect as it appeared to an intelligent pagan was this: "They sang an hymn to Christ as God." St. Stephen is the earliest instance of such worship directly addressed to the Lord Jesus Christ, a practice which has ever since been steadily maintained in every branch of the Church of Christ. It has been denied, indeed, in modern times that the Church of England in her formularies gives a sanction to this practice, which is undoubtedly apostolical. A reference, however, to the collect appointed for the memorial day of this blessed martyr would have been a sufficient answer to this assertion, as that collect contains a very beautiful prayer to Christ, beseeching assistance, similar to that given to St. Stephen, amid the troubles of our own lives. The whole structure of all liturgies, and specially of the English liturgy, protests against such an idea. The Book of Common Prayer teems with prayer to Jesus Christ. The Te Deum is in great part a prayer addressed to Him; so is the Litany, and so are collects like the prayer of St. Chrysostom, the Collect for the First Sunday in Lent, and the well-known prayer for the Third Sunday in Advent--"O Lord Jesu Christ, who at Thy first coming didst send Thy messenger to prepare Thy way."[137] The Eastern Church indeed addresses a greater number of prayers to Christ directly. The Western Church, basing itself on the promise of Christ, "Whatsoever ye shall ask the Father in My Name, He will give it you," has ever directed the greater portion of her prayers to the Father through the Son; but the few leading cases just mentioned, cases which are common to the whole Western Church, Reformed or unreformed, will prove that the West also has followed primitive custom in calling upon the name and invoking the help of the Lord Jesus Himself. And then when Stephen had given us these two lessons, one of faith, the other of practice; when he had taught us the doctrine of Christ's divinity and the worship due to Him, and the practice of Christian charity and the forgiving spirit which flows forth from it, even towards those who have treated His servants most cruelly, then Stephen "fell asleep," the sacred writer using an expression for death indicative of the new aspect which death had assumed through Christ, and which henceforth gave the name of cemeteries to the last resting-places of Christian people.