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The Jerusalem Sinner Saved; or Good News for the Vilest of Men by John Bunyan 1689

An encouraging book for those who feel guilty about their sins. It is a wonderful reminder that Christ's grace to his people knows no bounds and that his power to save even the worst sinner is not limited. "I have been vile myself, but I have obtained mercy; and I would have my companions in sin partake of mercy too: and therefore, I have writ this little book." Thus wrote John Bunyan about this unique gem. The premise of this book is that Jesus wanted his disciples to proclaim the gospel to the worst of sinners - those in Jerusalem who crucified their Messiah. To Bunyan's mind, this was the worst possible sin. The apostles were to begin there, with these worst of sinners, because, in Christ's eyes, they had the greatest need. Also, when they believed in Christ, his name would receive the greatest fame, and thus others would be encouraged to come to Christ. The kingdom of Satan would then be weakened, and the tempted and the weak would be helped. Further, the greatest sinners would love Christ the most when saved, and those who refused to repent would be left with no excuse. To Bunyan's way of thinking, this command to preach the gospel to "Jerusalem sinners" shows the gracious intentions of Christ toward men and his sufficiency to save the worst of sinners, and gives encouragement to those who think that their sin is too great to be forgiven.

An encouraging book for those who feel guilty about their sins. It is a wonderful reminder that Christ's grace to his people knows no bounds and that his power to save even the worst sinner is not limited.
"I have been vile myself, but I have obtained mercy; and I would have my companions in sin partake of mercy too: and therefore, I have writ this little book." Thus wrote John Bunyan about this unique gem.
The premise of this book is that Jesus wanted his disciples to proclaim the gospel to the worst of sinners - those in Jerusalem who crucified their Messiah. To Bunyan's mind, this was the worst possible sin. The apostles were to begin there, with these worst of sinners, because, in Christ's eyes, they had the greatest need. Also, when they believed in Christ, his name would receive the greatest fame, and thus others would be encouraged to come to Christ. The kingdom of Satan would then be weakened, and the tempted and the weak would be helped. Further, the greatest sinners would love Christ the most when saved, and those who refused to repent would be left with no excuse. To Bunyan's way of thinking, this command to preach the gospel to "Jerusalem sinners" shows the gracious intentions of Christ toward men and his sufficiency to save the worst of sinners, and gives encouragement to those who think that their sin is too great to be forgiven.

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preached <strong>the</strong> faith which once he destroyed, <strong>the</strong>y gl<strong>or</strong>ified God in me;”<br />

Gal. i. 20–24.<br />

“Gl<strong>or</strong>ified God.” How is that? Why, <strong>the</strong>y praised him, and took courage<br />

to believe <strong>the</strong> m<strong>or</strong>e in <strong>the</strong> mercy <strong>of</strong> God; f<strong>or</strong> that he had had mercy on<br />

such a great sinner as he. <strong>The</strong>y gl<strong>or</strong>ified God “in me;” <strong>the</strong>y wondered<br />

that grace should be so rich, as to take hold <strong>of</strong> such a wretch as I was;<br />

and f<strong>or</strong> my sake believed in Christ <strong>the</strong> m<strong>or</strong>e.<br />

<strong>The</strong>re are two things that great sinners are acquainted with, when <strong>the</strong>y<br />

come to divulge <strong>the</strong>m to <strong>the</strong> saints, that are a great relief to <strong>the</strong>ir faith.<br />

1. <strong>The</strong> contests that <strong>the</strong>y usually have with <strong>the</strong> devil at <strong>the</strong>ir parting<br />

with him.<br />

2. <strong>The</strong>ir knowledge <strong>of</strong> his secrets in his w<strong>or</strong>kings.<br />

F<strong>or</strong> <strong>the</strong> first, <strong>The</strong> biggest sinners have usually great contests with <strong>the</strong><br />

devil at <strong>the</strong>ir partings; and this is an help to saints: f<strong>or</strong> <strong>or</strong>dinary saints<br />

find afterwards what <strong>the</strong> vile ones find at first, but when at <strong>the</strong> opening<br />

<strong>of</strong> hearts, <strong>the</strong> one finds himself to be as <strong>the</strong> o<strong>the</strong>r, <strong>the</strong> one is a comf<strong>or</strong>t<br />

to <strong>the</strong> o<strong>the</strong>r. <strong>The</strong> lesser s<strong>or</strong>t <strong>of</strong> sinners find but little <strong>of</strong> this, till after<br />

<strong>the</strong>y have been some time in pr<strong>of</strong>ession; but <strong>the</strong> vile man meets with his<br />

at <strong>the</strong> beginning. Wheref<strong>or</strong>e he, when <strong>the</strong> o<strong>the</strong>r is down, is ready to tell<br />

that he has met with <strong>the</strong> same bef<strong>or</strong>e; f<strong>or</strong>, I say, he has had it bef<strong>or</strong>e.<br />

Satan is loath to part with a great sinner. What my true servant (quoth<br />

he), my old servant, wilt thou f<strong>or</strong>sake me now? having so <strong>of</strong>ten sold<br />

thyself to me to w<strong>or</strong>k wickedness, wilt thou f<strong>or</strong>sake me now? Thou<br />

h<strong>or</strong>rible wretch, dost not know, that thou hast sinned thyself beyond<br />

<strong>the</strong> reach <strong>of</strong> grace, and dost think to find mercy now? Art not thou a<br />

murderer, a thief, a harlot, a witch, a sinner <strong>of</strong> <strong>the</strong> greatest size, and<br />

dost thou look f<strong>or</strong> mercy now? Dost thou think that Christ will foul his<br />

fingers with <strong>the</strong>e?<br />

Page<br />

34 <strong>of</strong> 106

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