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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Secondly, With respect to thy desires, what are <strong>the</strong>y? Wouldst thou be<br />
saved! Wouldst thou be saved with a th<strong>or</strong>ough salvation? Wouldst<br />
thou be saved from guilt and filth too? Wouldst thou be <strong>the</strong> servant <strong>of</strong><br />
thy Savi<strong>or</strong>? Art thou indeed weary <strong>of</strong> <strong>the</strong> service <strong>of</strong> thy old master <strong>the</strong><br />
devil, sin, and <strong>the</strong> w<strong>or</strong>ld? And have <strong>the</strong>se desires put thy soul to flight?<br />
Hast thou through desires betaken thyself to thy heels? Dost fly to him<br />
that is a Savi<strong>or</strong> from <strong>the</strong> wrath to come, f<strong>or</strong> life? If <strong>the</strong>se be thy desires,<br />
and if <strong>the</strong>y be unfeigned, fear not. Thou art one <strong>of</strong> those runaways<br />
which God has commanded our L<strong>or</strong>d to receive, and not to send <strong>the</strong>e<br />
back to <strong>the</strong> devil thy master again, but to give <strong>the</strong>e a place in his house,<br />
even <strong>the</strong> place which liketh <strong>the</strong>e best. “Thou shalt not deliver to his<br />
master,” says he, “<strong>the</strong> servant which is escaped from his master unto<br />
<strong>the</strong>e. He shall dwell with <strong>the</strong>e, even among you in that place which he<br />
shall choose, in one <strong>of</strong> thy gates where it liketh him best; thou shalt not<br />
oppress him;” Deut. xxiii. 15, 16.<br />
This is a command to <strong>the</strong> church, consequently to <strong>the</strong> Head <strong>of</strong> <strong>the</strong><br />
church; f<strong>or</strong> all commands from God come to her through her Head.<br />
Whence I conclude, that as Israel <strong>of</strong> old was to receive <strong>the</strong> runaway<br />
servant who escaped from a hea<strong>the</strong>n master to <strong>the</strong>m, and should not<br />
dare to send him back to his master again, so Christ’s church now, and<br />
consequently Christ himself, may not, will not, refuse that soul that has<br />
made his escape from sin, Satan, <strong>the</strong> w<strong>or</strong>ld, and hell, unto him, but will<br />
certainly let him dwell in his house, among his saints, in that place<br />
which he shall choose, even where it liketh him best. F<strong>or</strong> he says in<br />
ano<strong>the</strong>r place, “And him that cometh to me, I will in no wise cast out.”<br />
In no wise, let his crimes be what <strong>the</strong>y will, ei<strong>the</strong>r f<strong>or</strong> nature, multitude,<br />
<strong>or</strong> <strong>the</strong> attendance <strong>of</strong> aggravating circumstances.<br />
Wheref<strong>or</strong>e, if thy desires be firm, sound, and unfeigned to become <strong>the</strong><br />
saved <strong>of</strong> Christ, and his servant, fear not, he will not, he will in no wise<br />
put <strong>the</strong>e away, <strong>or</strong> turn <strong>the</strong>e over to thy old master again.<br />
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