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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Despair! it drives a man to <strong>the</strong> study <strong>of</strong> his own ruin, and brings him at<br />
last to be his own executioner; 2 Sam. xvii. 23; Matt. xxvii. 3–5.<br />
Besides, I am persuaded also, that despair is <strong>the</strong> cause that <strong>the</strong>re are so<br />
many that would fain be A<strong>the</strong>ists in <strong>the</strong> w<strong>or</strong>ld: F<strong>or</strong> because <strong>the</strong>y have<br />
entertained a conceit that God will never be merciful to <strong>the</strong>m; <strong>the</strong>ref<strong>or</strong>e<br />
<strong>the</strong>y labour to persuade <strong>the</strong>mselves that <strong>the</strong>re is no God at all, as if <strong>the</strong>ir<br />
misbelief would kill God, <strong>or</strong> cause him to cease to be. A po<strong>or</strong> shift f<strong>or</strong><br />
an imm<strong>or</strong>tal soul, f<strong>or</strong> a soul who liketh not to retain God in its<br />
knowledge! If this be <strong>the</strong> best that despair can do, let it go, man, and<br />
betake thyself to faith, to prayer, to wait f<strong>or</strong> God, and to hope, in despite<br />
<strong>of</strong> ten thousand doubts. And f<strong>or</strong> thy encouragement, take yet (as an<br />
addition to what has already been said) <strong>the</strong> following scripture; “<strong>The</strong><br />
L<strong>or</strong>d taketh pleasure in <strong>the</strong>m that fear him, in those that hope in his<br />
mercy;” Psal. cxlvii. 11.<br />
Whence note, <strong>The</strong>y fear not God, that hope not in his mercy: also God is<br />
angry with <strong>the</strong>m that hope not in his mercy: f<strong>or</strong> he only taketh pleasure<br />
in <strong>the</strong>m that hope. He that believeth, <strong>or</strong> hath received his testimony,<br />
“hath set to his seal that God is true,” <strong>John</strong> iii. 33; but he that receiveth it<br />
not hath made him a liar, and that is a very unw<strong>or</strong>thy thing; 1 <strong>John</strong> v. 10,<br />
11. “Let <strong>the</strong> wicked f<strong>or</strong>sake his ways, and <strong>the</strong> unrighteous man his<br />
thoughts; and let him return to <strong>the</strong> L<strong>or</strong>d, and he will have mercy on<br />
him; and to our God, f<strong>or</strong> he will abundantly multiply pardons.” Perhaps<br />
thou art weary <strong>of</strong> thy ways, but art not weary <strong>of</strong> thy thoughts, <strong>of</strong> thy<br />
unbelieving and despairing thoughts; now, God also would have <strong>the</strong>e<br />
cast away <strong>the</strong>se thoughts, as such which he deserveth not at thy hands;<br />
f<strong>or</strong> he will have mercy upon <strong>the</strong>e, and he will abundantly pardon.<br />
“O fools, and slow <strong>of</strong> heart to believe all that <strong>the</strong> prophets have<br />
spoken!” Luke xxiv. 25. Mark you here, slowness to believe is a piece <strong>of</strong><br />
folly. Ay! but sayst thou, I do believe some, and I believe what can make<br />
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