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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and his heavenly things? Take heed and rebel not, f<strong>or</strong> <strong>the</strong> day <strong>of</strong> God’s<br />
grace and patience will not be past with <strong>the</strong>e till he saith his “Spirit<br />
shall strive no m<strong>or</strong>e” with <strong>the</strong>e; f<strong>or</strong> <strong>the</strong>n <strong>the</strong> woe comes, when “he shall<br />
depart from <strong>the</strong>m;” and when he says to <strong>the</strong> means <strong>of</strong> grace, “Let <strong>the</strong>m<br />
alone;” Hos. iv. 17; chap. ix. 12.<br />
3. Art thou visited in <strong>the</strong> night-seasons with dreams about thy state,<br />
and that thou art in danger <strong>of</strong> being lost? Hast thou heart-shaken<br />
apprehensions when deep sleep is upon <strong>the</strong>e, <strong>of</strong> hell, death, and<br />
judgment to come? <strong>The</strong>se are signs that God has not wholly left <strong>the</strong>e, <strong>or</strong><br />
cast <strong>the</strong>e behind his back f<strong>or</strong> ever. “F<strong>or</strong> God speaketh once, yea twice,<br />
yet man perceiveth it not; in a dream, in a vision <strong>of</strong> <strong>the</strong> night, when<br />
deep sleep falleth upon men, in slumberings upon <strong>the</strong> bed; <strong>the</strong>n he<br />
openeth <strong>the</strong> ears <strong>of</strong> men, and sealeth <strong>the</strong>ir instruction, that he may<br />
withdraw man from his purpose (his sinful purposes) and hide pride<br />
from man;” Job xxxiii. 14–17.<br />
All this while God has not left <strong>the</strong> sinner, n<strong>or</strong> is come to <strong>the</strong> end <strong>of</strong> his<br />
patience towards him, but stands at least with <strong>the</strong> do<strong>or</strong> <strong>of</strong> grace a-jar in<br />
his hand, as being loth as yet to bolt it against him.<br />
4. Art thou followed with affliction, and dost thou hear God’s angry<br />
voice in thy afflictions? Doth he send with thy affliction an interpreter<br />
to shew <strong>the</strong>e thy vileness; and why, <strong>or</strong> wheref<strong>or</strong>e, <strong>the</strong> hand <strong>of</strong> God is<br />
upon <strong>the</strong>e, and upon what thou hast; to wit, that it is f<strong>or</strong> thy sinning<br />
against him, and that thou mightest be turned to him? If so, thy<br />
summer is not quite ended; thy harvest is not quite over and gone. Take<br />
heed, stand out no longer, lest he cause darkness, and lest thy feet<br />
stumble upon <strong>the</strong> dark mountains; and lest, while you look f<strong>or</strong> light, he<br />
turn it into <strong>the</strong> shadow <strong>of</strong> death, and make it gross darkness; Jer. viii.<br />
20; chap. xiii. 15–17.<br />
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