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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But now <strong>the</strong>y also are witnesses f<strong>or</strong> God, and f<strong>or</strong> his grace against an<br />
unbelieving w<strong>or</strong>ld; f<strong>or</strong>, as I said, <strong>the</strong>y shall come to convince <strong>the</strong> w<strong>or</strong>ld<br />
<strong>of</strong> <strong>the</strong>ir speeches, <strong>the</strong>ir hard and unbelieving w<strong>or</strong>ds, that <strong>the</strong>y have<br />
spoken concerning <strong>the</strong> mercy <strong>of</strong> God, and <strong>the</strong> merits <strong>of</strong> <strong>the</strong> passion <strong>of</strong><br />
his blessed Son Jesus Christ.<br />
But will it not, think you, strangely put to silence all such thoughts, and<br />
w<strong>or</strong>ds, and reasonings <strong>of</strong> <strong>the</strong> ungodly bef<strong>or</strong>e <strong>the</strong> bar <strong>of</strong> God? Doubtless<br />
it will; yea and will send <strong>the</strong>m away from his presence also, with <strong>the</strong><br />
greatest guilt that possibly can fasten upon <strong>the</strong> consciences <strong>of</strong> men.<br />
F<strong>or</strong> what will sting like this?—I have, through mine own foolish,<br />
narrow, unw<strong>or</strong>thy, undervaluing thoughts, <strong>of</strong> <strong>the</strong> love and ability <strong>of</strong><br />
Christ to save me, brought myself to everlasting ruin. It is true, I was a<br />
h<strong>or</strong>rible sinner; not one in a hundred did live so vile a life as I: but this<br />
should not have kept me from closing with Jesus Christ: I see now that<br />
<strong>the</strong>re are abundance in gl<strong>or</strong>y that once were as bad as I have been: but<br />
<strong>the</strong>y were saved <strong>by</strong> faith, and I am damned <strong>by</strong> unbelief.<br />
Wretch that I am! why did not I give gl<strong>or</strong>y to <strong>the</strong> redeeming blood <strong>of</strong><br />
Jesus? Why did I not humbly cast my soul at his blessed footstool f<strong>or</strong><br />
mercy? Why did I judge <strong>of</strong> his ability to save me <strong>by</strong> <strong>the</strong> voice <strong>of</strong> my<br />
shallow reason, and <strong>the</strong> voice <strong>of</strong> a guilty conscience? Why betook not I<br />
myself to <strong>the</strong> holy w<strong>or</strong>d <strong>of</strong> God? Why did I not read and pray that I<br />
might understand, since now I perceive that God said <strong>the</strong>n, he giveth<br />
liberally to <strong>the</strong>m that pray, and upbraideth not; Jam. i. 5.<br />
It is rational to think, that <strong>by</strong> such cogitations as <strong>the</strong>se <strong>the</strong> unbelieving<br />
w<strong>or</strong>ld will be t<strong>or</strong>n in pieces bef<strong>or</strong>e <strong>the</strong> judgment <strong>of</strong> Christ; especially<br />
those that have lived where <strong>the</strong>y did <strong>or</strong> might have heard <strong>the</strong> gospel <strong>of</strong><br />
<strong>the</strong> grace <strong>of</strong> God. Oh! that saying, “It shall be m<strong>or</strong>e tolerable f<strong>or</strong> Sodom<br />
at <strong>the</strong> judgment than f<strong>or</strong> <strong>the</strong>m,” will be better understood. See Luke x.<br />
8–12.<br />
Page<br />
52 <strong>of</strong> 106
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