that all true believers, and all those who upon their profession are presumed so to be, are in the New Testament styled saints. For ἁγιο are the same with κλητοι, Rom. i. 7. ἁγιαζόμενοι, Heb. ii. 11. йyıœœμɛvos εy Xgioтw, 1 Cor. i. 2. Saints are the same with 'called and sanctified in Jesus Christ.' Every believer is sanctified; and every one who is not sanctified, is no true believer; so that believers and saints are the same. But the atheism of this age hath made it a reproach among many once to use the name; and with some this appellation is restrained unto such as are canonized or deified by themselves. Chrysostom is express to our purpose on this place. Ταυτα ακέοιτες παρακαλω, διακονωμέν τοις ἅγιοις. Πας γαρ πιστος άγιος, καθ ̓ ὁ πιστος εστι· Και κοσμικός й τις, άγιος T.Hearing these things, I beseech you let us minister unto the saints. For every believer, in as much as he is a believer, is a saint. Although he be a secular person,' (which he mentions in opposition to their imagination who confined saintship unto monks), 'he is a saint;' which he proves by testimonies that they are sanctified. These saints therefore were the disciples of Christ, professors of the gospel, presumed in charity to be true believers, and therefore real saints.

2. They are supposed to be in such an outward condition as to stand in need of being administered unto: they were in some kind of wants or distresses. And such was in an especial manner the condition of the saints at that time among the Hebrews. Their poverty was such as that our apostle in many places, perhaps in all where the gospel had success, made collections for them. And as he pressed the Gentile believers to a contribution unto this purpose, with weighty arguments, Rom. xv. 25-27. so he looked on his duty herein of so great importance, that he earnestly requests that his discharge of it might be accepted with God and by the poor saints themselves, ver. 30, 31. And where any churches had largely ministered in this kind, he rejoiceth in it, as that which would tend to the unspeakable advancement of the glory of God's grace, 2 Cor. ix. 11-15. And this duty was the apostle most careful in, as that wherein he gave a testimony to the change of the church estate of the Old Testament. All the Jews before, all the world over, did send their oblations in things dedicated, silver and gold, unto the temple. And if they made any proselytes among the Gentiles, the first thing they did was to cause them to acknowledge their obedience, by sending gifts to the treasury of the temple; and that this was done from all parts of the Roman empire, was known and complained of. Wherefore our apostle declares that the old church state was now changed, and that the believing saints were become the only temple of God. And therefore, from all those whom he made proselytes of, or won to the faith of Christ, he calleth a benevolence for VOL. V.

that temple, or the poor saints in Judea. This therefore was an eminent duty in that place and at that season. For this poverty and these exigencies they were cast under on many accounts. For at that time they were under great oppressions and devastations by the covetousness and rapine of their rulers, the Roman governors. And the whole nation was every day vexed by seditious persons, and prevailing multitudes of robbers. And these things were common unto them with others. But moreover, they were exposed in particular for the profession of the gospel unto great persecution, wherein in an especial manner their goods were spoiled, and their persons brought under various distressing calamities, as our apostle declares, ch. x. 32-34. Besides, generally those who gave up their names to Christ were of the lower sort of the people, the poor among them receiving the gospel. All these things declare their wants to have been great, besides other incidents of life that might befal them unto their distress. These were they unto whom the Hebrews ministered, whose condition put an eminence on that duty.

But it may be said, that if this were their state, how could any of them, or how could the church in general, thus labour in love, by administering unto the wants of others, when they themselves were even overwhelmed with their own? I answer, 1. We do not, I fear, sufficiently understand what was the frame and spirit of those first believers; and out of how very little of their own they would administer unto the greater necessities of others, that there might be no lack in the body. So the apostle tells us that in the church of Macedonia, when they were under trials, afflictions, persecutions, their deep poverty abounded with the riches of liberality, 2 Cor. viii. 2. In their own great poverty, and under persecution, they contributed largely unto the necessity of others. For us who are apt to think that there are so many things necessary, that we may minister unto the poor saints, as so much wealth at least, so much provision for our own families, peace and some kind of quietness in what we enjoy, it is no wonder if we cannot so easily understand what is affirmed of that labour of love which was among the primitive believers. They gave freely and liberally out of their poverty, and amidst their troubles: we can scarce part with superfluities in peace. 2. It is not improbable but that there might be some in the church, who escaping the common calamities of the most, were able to contribute bountifully to the necessity of others; and their discharge of duty is reckoned by the apostle unto the whole church, whilst in the rest there was a willing mind, whence they were judged and accepted according to what they had, and not according to what they had not. And those who have ability in any church,

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should do well to consider that the honour and reputation of the whole church, in the sight of God and man, depends much on their diligence and bounty in the discharge of this duty. Hence is that peculiar direction of our apostle unto Timothy with respect unto this sort of persons: Charge them that are rich in this world, that they be not high-minded, or trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, that they do good, that they be rich in good works, ready to distribute, willing to communicate," 1 Tim. vi. 17, 18. 3. The contribution of outward things is but one way of ministration unto the saints, but one part of this duty. There are spiritual aids and assistances in visiting, exhorting, comforting, that belong thereto. And herein all may be sedulously conversant, though poor and low in the world. 4. It is very probable that the whole church was very careful and diligent in looking out for help and assistance where it was needed, beyond what they had ability to supply. And hereby did they no less exercise their love, than in what they did personally themselves. For it is an ordinance of Christ, that where churches are, through persecution or poverty, rendered unable to minister unto the necessities of the poor among them, they should seek for relief from other persons or churches, walking in the same profession of the faith and order of the gospel with themselves. Wherefore, 5. The intendment of this expression is, that they industriously exercised love towards all the saints, every one according to his ability and capacity, and more is not required.

Lastly, The especial manner of the exercise of this labour of love is called ministration, and the especial object thereof is the saints, of whom we have spoken already. And concerning this ministration, the apostle ascribes it unto them with respect unto what was past, and what they did at present, both which were necessary to found the judgment on which he made concerning them: "You have ministered, and you do minister."

A is a laborious and industrious ministry. And this in the church is two-fold. 1. Of especial office. 2. Of common love and charity. The rise, occasion and institution of an especial office or ministry towards the poor, is at large declared, Acts vi. and mentioned afterwards by our apostle as an abiding ordinance, Rom. xii. 7. 1 Tim iii 8-13. And this ministration is comprised herein, though not solely intended. For what is done by these deacons, being done in the name, and by the appointment, and out of the charity of the church, is to be esteemed the ministration of the church itself. And though there be a peculiar faithfulness and diligence required in the persons called unto this ministration, yet the ministration itself will abound or be straitened according as the whole church dischar

geth its duty. But the common ministration of brotherly love, what every one doth or ought to do in his own person, is here intended. And therein six things may be considered not here to be insisted on. As, 1. The root, spring, and cause of it, which is love. 2. The manner of its performance, which is with labour and diligence. 3. The object of it, or the saints in wants, troubles, straits or necessities. 4. The acts of it, which are many and various; the chief whereof are, First, Visiting of them. Secondly, Advice and counsel. Thirdly, Consolation. Fourthly, Supplies of their wants by outward things. 5. Endeavours in the use of means for their full relief. 1st, With God, in continual prayers and supplications. 2d, With men according unto our interests and advantages, not being ashamed or afraid to own them in their poverty, distresses and sufferings. 6. The rule of this ministration is every man's (1.) opportunity, (2.) ability, (3.) especial call by objective circumstances. But these things I must not here enlarge upon.

This is that on the observation whereof the apostle grounds his persuasion concerning these Hebrews expressed in the verse foregoing. And herein he gives us the true character of a church of sound believers. They are such a society, as being called into the fellowship and order of the gospel, do walk in faith, expressing it in fruits of obedience, carefully and diligently exercising love towards one another, on the account of the name of God, especially with a continual regard unto them who suffer or are in any distress. These are the things indeed which accompany salvation. And we may observe in our pas

sage,

Obs. IV. That it is the will and pleasure of God, that many of his saints be in a condition in this world, wherein they stand in need of being ministered unto.-Hereof, as to the distinction of persons, why these shall be poor, afflicted, tempted, tried in the fire, and not others, no direct reason can be given but the sovereignty of God, which is to be submitted unto. And those whose especial lot it is to be thus exercised, may do well to consider always, 1. That this will and pleasure of God is accompanied with infinite wisdom and holiness, so as that there is no unrighteousness therein. 2. That they shall not be final losers by their poor afflicted condition. God will make all up unto them, both here and to eternity. And if there were no more in it but this, that they are brought thereby to a clearer foresight of, and more earnest longings after eternal rest and glory, they have a sufficient recompence in their hands for all their sufferings. 3. That God might have put them with others into such pastures here, only to have been fatted against the day of slaughter. Let them but consider how much spiri

tual and eternal mercies, wherein they are interested, do exceed things temporal, they will find they have no cause to complain. 4. Whereas it is for the glory of God, and the benefit of the church, that some should be peculiarly in an afflicted condition, they ought even to rejoice that God hath chosen them to use them as he pleaseth unto those ends. But for the thing itself, the reasons of it are revealed and manifest. For, 1. God hereby gives testimony unto all, that the good things, as they are esteemed, of this world, are no tokens or pledges of his love, and that he hath better things in store for them whom he careth for. He doth hereby cast contempt on the desirable things of the world, and testifieth that there are better things to be received, even in this life, than whatever is of the number of them. For had not God better things to bestow on his saints in this world than any the world can afford, he would not withhold these from them, so far at least as that they should be straitened in their want. Wherefore, in this dispensation of his providence, he doth testify unto all, that internal spiritual mercies, such as his saints enjoy, are incomparably to be preferred above all things of that kind wherein he keeps them short, 2 Sam. xxiii. 5. 2. He maketh way hereby for the vis gorous fruitful exercise of all the graces of his Spirit, namely, in the various conditions whereinto the members of the church are cast. And let every one look to it and know, that according unto his outward condition in the world, whether it be of want or abundance, there is a peculiar exercise of grace unto the glory of God required of him. It is expected from all that are high or low, rich or poor, free or in distress, not only that they live in the exercise of all grace in general, but also that they diligently endeavour an abounding fruitfulness in those graces, whose exercise their special condition calleth for. And secondly, we are here taught that,

Obs. V. The great trial of our love consists in our regard to the saints that are in distress.-That is the foundation of the commendation of the love of these Hebrews-they ministered unto them. Either love, or at least an appearance of love, will be easily preserved, where we have little or no need of one another. But when the exercise of it proves costly, when it puts us unto charge or trouble, or into danger, as it doth more or less when it is exercised towards them that are in distress, then is it brought unto its trial. And in such a season we have experience, that the love of many is so far from bringing forth more fruit, as that the very leaves of it fall off, and they give over its profession. Wherefore,

Obs. VI. It is the glory and honour of a church, the principal evidence of its spiritual life, when it is diligent and abounds in those duties of faith and love, which are attended with the