VI. This therefore is the first great instance in which we are to follow the example and spirit of our blessed Saviour. He came to save the world: we must all consider ourselves as called to carry on this _great work_. For how can we think ourselves to be his _followers_, if we do not follow him in that for which he came into the world? How can we be like the Saviour of the world, unless the _salvation_ of the world be our constant care? We cannot save the world as he saved it, but we can contribute our mite towards it. _How knowest thou, O wife, whether thou shalt save thine husband? Or how knowest thou, O man, whether thou shalt save thy wife¹?_ This shews plainly, that _all persons_ may have a share in the salvation of those that are near them, and that they are to consider themselves as expresly called to this great work. For the apostle uses it as the same argument both to husband and wife; which supposes that it is a business in which one is as much concerned as the other. The _woman_ we know is not allowed to speak in the _church_, yet is she entrusted with _some share_ in the salvation of the world; she is supposed equally capable of saving the husband, as the husband of saving the wife. Now what is here said of husband and wife, we must extend to every _state_ and relation; _brothers_ and _sisters_, _friends_ and _neighbours_, must all consider themselves as called to the salvation of one another. How knowest thou, O _sister_, whether thou shalt save thy _brother_? How knowest thou, O _man_, whether thou shalt save thy _neighbour_? Is a way of thinking that ought never to be out of our minds. For this would make brothers and sisters bear with one another, if they consider, that they are to do that for one another which Christ hath done for the whole world. This reflection would turn our anger toward bad relations into care and tenderness for their souls; we should not be glad to get away from them, but give them more of our company, and be more exact in our behaviour towards them; always supposing it possible, that our _good conversation_ may some time or other affect them, and that God may make use of us as a means of their salvation.
¹ 1 Cor. vii. 16.
VII. *_Eutropius_ is very good and pious himself; but then his fault is, that he seeks only the conversation of pious and good people. He is careful and exact in his behaviour towards his virtuous friends; always studying to oblige them; but gets away from and avoids those that are of another temper. Now _Eutropius_ should recollect, that this is acting like a _physician_ that would take care of the _healthy_, and disregard those that are _sick_. He should remember, that his irreligious friends and relations are the very persons that are fallen to his care; and that he is as directly called to take care of their salvation, as the husband to take care of the unbelieving wife. _Eutropius_ therefore, if he would imitate his Lord and Master, must apply to the _lost sheep of the house of Israel_, and endeavour by all the innocent arts of pleasing his friends, to gain them to repentance. We must not excuse ourselves from this care, by saying that our relations are obstinate, hardened, and careless; but must support ourselves with the apostle’s argument, How knowest thou, O man, whether thou mayst not at last save thy relation?
VIII. The apostle saith, _destroy not him with thy meat, for whom Christ died_¹. We may therefore justly reason thus, that as it lies much in our power to hinder the salvation, so it must, to promote the salvation of those for whom Christ died. Destroy not therefore by thy negligence, by thy impatience, by thy want of care, that relation for whom Christ died; nor think that thou hast done enough, till there is no more that thou canst do. This is the state in which all Christians are appointed by God in their several stations; to carry on that great work, for which Christ came into the world. _Clergymen_ are not the only men that have a _cure_ of souls, but every Christian has some people about him, whose salvation he is obliged to be careful of; with whom he is to live in all godliness and purity, that they may have the benefit of his example and assistance in their duty to God. So that all Christians, though ever so _low_, and _mean_, and _private_, must consider themselves as _hired_ by Christ to work in his vineyard; for as no circumstances of life can hinder us from saving ourselves, so neither can they hinder us from promoting the salvation of others. And though we have, according to our different stations, different parts to act; yet if we are careful of that part which is fallen to our share, we are equally objects of God’s favour.
¹ Rom. xiv. 15.