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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halt, and <strong>the</strong> blind; let <strong>the</strong> <strong>Jerusalem</strong> sinner that stands <strong>the</strong>re behind<br />
come to me. Wheref<strong>or</strong>e, since Christ says, Come, to <strong>the</strong>e, let <strong>the</strong>e angels<br />
make a lane, and let all men give place, that <strong>the</strong> <strong>Jerusalem</strong> sinner may<br />
come to Jesus Christ f<strong>or</strong> mercy.<br />
Fourthly, Would Jesus Christ have mercy <strong>of</strong>fered, in <strong>the</strong> first place, to <strong>the</strong><br />
biggest sinners? <strong>The</strong>n come thou pr<strong>of</strong>ane wretch, and let me a little<br />
enter into an argument with <strong>the</strong>e. Why wilt thou not come to Jesus<br />
Christ, since thou art a <strong>Jerusalem</strong> sinner? How canst thou find in thy<br />
heart to set thyself against grace, against such grace as <strong>of</strong>fereth mercy<br />
to <strong>the</strong>e? What spirit possesseth <strong>the</strong>e, and holds <strong>the</strong>e back from a<br />
sincere closure with thy Savi<strong>or</strong>? Behold God groaningly complains <strong>of</strong><br />
<strong>the</strong>e, saying, “But Israel would none <strong>of</strong> me.” “When I called, none did<br />
answer;” Psl. lxxxi. 11; Isa. lxvi. 4.<br />
Shall God enter this complaint against <strong>the</strong>e? Why dost thou put him<br />
<strong>of</strong>f? Why dost thou stop thine ear? Canst thou defend thyself? When<br />
thou art called to an account f<strong>or</strong> thy neglects <strong>of</strong> so great salvation, what<br />
canst thou answer? <strong>or</strong> doest thou think thou shalt escape <strong>the</strong><br />
judgment? Heb. ii. 3.<br />
No m<strong>or</strong>e such Christs! <strong>The</strong>re will be no m<strong>or</strong>e such Christs, sinner! Oh,<br />
put not <strong>the</strong> day, <strong>the</strong> day <strong>of</strong> grace, away from <strong>the</strong>e! if it be once gone, it<br />
will never come again, sinner.<br />
But what is it that has got thy heart, and that keeps it from thy Saviour?<br />
“Who in <strong>the</strong> heaven can be compared unto <strong>the</strong> L<strong>or</strong>d? who among <strong>the</strong><br />
sons <strong>of</strong> <strong>the</strong> mighty can be likened unto <strong>the</strong> L<strong>or</strong>d?” Psl. lxxxix. 6. Hast<br />
thou, thinkest thou, found anything so good as Jesus Christ?<br />
Is <strong>the</strong>re any among thy sins, thy companions, and foolish delights, that<br />
like Christ can help <strong>the</strong>e in <strong>the</strong> day <strong>of</strong> thy distress? Behold, <strong>the</strong><br />
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