Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN;Answers to objections1

 

Having thus far spoken of the riches of the grace of Christ, and of the freeness of his heart to embrace the Jerusalem, sinners, it may not be amiss to give you yet, as a caution, an intimation of one thing, namely, that this grace and freeness of his heart, is limited to time and day; the which, whoso overstand-et, shall perish notwithstanding. For, as a king, who, of grace, sendeth out to his rebellious people an offer of pardon, if they accept thereof by such a day, yet beheadeth or hangeth those that come not in for mercy until the day or time be passed; so Christ Jesus has set the sinner a day, a day of salvation, an acceptable time; but he who standeth out, or goeth on in rebellion beyond that time, is like to come off with the loss of his soul (2 Cor 6:2; Heb 3:13-19; 4:7; Luke 19:41,42). Since, therefore, things are thus, it may be convenient here to touch a little upon these particulars.

First, That this day or time thus limited, when it is considered with reference to this or that man, is ofttimes undiscerned by the person concerned therein, and always is kept secret as to the shutting up thereof.

And this, in the wisdom of God is thus, to the end no man, when called upon, should put off turning to God to another time. Now, and TODAY, is that and only that which is revealed in holy Writ (Psa 50:22; Eccl 12:1; Heb 3:13,15). And this shows us the desperate hazards which those men run, who, when invitation or conviction attends them, put off turning to God to be saved till another, and, as they think, a more fit season and time. For many, by so doing, defer this to do till the day of God's patience and long-suffering is ended; and then, for their prayers and cries after mercy, they receive nothing but mocks, and are laughed at by the God of heaven (Prov 1:20-30; Isa 65:12-16; 66:4; Zech 7:11-13).

Secondly, Another thing to be considered is this, namely, That the day of God's grace with some men begins sooner, and also sooner ends, than it doth with others. Those at the first hour of the day had their call sooner than they who were called upon to turn to God at the sixth hour of the day; yea, and they who were hired at the third hour, had their call sooner than they who were called at the eleventh (Matt 20:1-6).

1. The day of God's patience began with Ishmael and also ended before he was twenty years old. At thirteen years of age he was circumcised; the next year after, Isaac was born; and then Ishmael was fourteen years old. Now, that day that Isaac was weaned, that day was Ishmael rejected; and suppose that Isaac was three years old before he was weaned, that was but the seventeenth year of Ishmael; wherefore the day of God's grace was ended with him betimes (Gen 17:25; 21:2-11; Gal 4:30).

2. Cain's day ended with him betimes; for, after God had rejected him, he lived to beget many children, build a city, and did many other things. But, alas! all that while he was a fugitive and a vagabond. Nor carried he anything with him after the day of his rejection was come, but this doleful language in his conscience. 'From God's face shall I hide' (Gen 4:10-15).

3. Esau, through his extravagancies, would need to sell his birthright, not fearing, as other confident fools, but that yet the blessing would still be his. After which, he lived many years, but all of them under the wrath of God, as was, when the time came, made to appear to his destruction; for, 'when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it carefully with tears' (Heb 12:16,17).

Many instances might be given as to such tokens of the displeasure of God against such as fool away, as the wise man has it, the prize which is put into their hand (Prov 17:16).

Let these things, therefore, be a further caution to those that sit under the glorious sound of the gospel, and hear of the riches of the grace of God in Christ to poor sinners. To slight grace, to despise mercy, and to stop the ear when God speaks, when he speaks such great things, so much to our profit, is a great provocation. He offereth, he calls, he woos, he invites, he prays, he beseeches us in this day of his grace to be reconciled to him; yea, and has provided for us the means of reconciliation himself. Now, this despised must need to be provoking; and it is a fearful thing to fall into the hands of the living God.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN; The Conclusion.

 

Now, we have obligation sufficient thus to do, for that, our Lord loved us, and gave himself for us, to deliver us from death, that we might live through him. The world, when they hear the doctrine that I have asserted and handled in this little book; to wit, that Jesus Christ would have mercy offered, in the first place, to the biggest sinners, will be apt, because themselves are unbelievers, to think that this is a doctrine that leads to looseness, and that gives liberty to the flesh; but if you that believe love your brethren and your neighbours truly, and as you should, you will put to silence the ignorance of such foolish men, and stop their mouths from speaking evil of you. And, I say, let the love of Christ constrain us to this. Who deserveth our heart, our mouth, our life, our goods, so much as Jesus Christ, who has bought us to himself by his blood, to this very end, that we should be a peculiar people, zealous of good works?

There is nothing more seemly in the world than to see a Christian walk as becomes the gospel; nor anything more unbecoming a reasonable creature than to hear a man say, 'I believe in Christ,' and yet see in his life debauchery and profaneness. Might I, such men should be counted the basest of men; such men should be counted by all unworthy of the name of a Christian, and should be shunned by every good man, as such who are the very plague of profession. For so it is written, we should carry it towards them. Whoso have a form of godliness, and deny the power thereof, from such we must turn away.

It has ofttimes come into my mind to ask, By what means it is that the gospel profession should be so tainted39 with loose and carnal gospellers? and I could never arrive to better satisfaction in the matter than this—such men are made professors by the devil, and so by him put among the rest of the godly. A certain man had a fruitless fig tree planted in his vineyard; but by whom was it planted there? even by him that sowed the tares, his own children, among the wheat (Luke 13:6; Matt 13:37-40). And that was the devil. But why doth the devil do this? Not of love to them, but to make of their offenses and stumbling blocks to others. For he knows that a loose professor in the church does more mischief to religion than ten can do to it that is in the world. Was it not, think you, the devil that stirred up the damsel that you read of in Acts 16 to cry out, 'These men are the servants of the most high God, which show unto us the way of salvation?' Yes, it was, as is evident, for Paul was grieved to hear it. But why did the devil stir up her to cry so, but because that was the way to blemish the gospel, and to make the world think that it came from the same hand as did her soothsaying and witchery? (verses 16-18). 'Holiness, O Lord, becomes thy house forever.' Let, therefore, whoever they are that profess the name of Christ, take heed that they scandal not that profession which they make of him since he has so graciously offered us, as we are sinners of the biggest size, in the first place, his grace to save us.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN; A gentle reproof.

 

Remember your Lord, he was familiar with publicans and sinners to a proverb: 'Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners' (Matt 11:19). The first part, concerning his gluttonous eating and drinking, to be sure, was a horrible slander; but for the other, nothing was ever spoken truer of him by the world. Now, why should we lay hands cross on this text; that is, choose good victuals, and love the sweet wine better than the salvation of the poor publican? Why not be familiar with sinners, provided we hate their spots and blemishes, and seek that they may be healed of them? Why not fellowly with our carnal neighbors? If we do take occasion to do so, that we may drop, and be yet distilling some good doctrine upon their souls? Why not go to the poor man's house, and give him a penny, and a Scripture to think upon? Why not send for the poor to fetch away, at least, the fragments of thy table, that the bowels of thy fellow sinner may be refreshed as well as thine?

Ministers should be exemplary, but I am an inferior man and must take heed of too much meddling. But might I, I would meddle with them, with their wives, and with their children too. I mean not this of all, but of them that deserve it, though I may not name them. But, I say, let ministers follow the steps of their blessed Lord, who, by word and deed, showed his love for the salvation of the world, in such a carriage as declared him to prefer their salvation before his own private concern. For we are commanded to follow his steps, 'who did no sin, neither was guile found in his mouth.' And as I have said concerning ministers, so I say to all the brethren, Carry it so, that all the world may see, that indeed you are the sons of love. Love your Saviour; yea, show one another that you love him, not only by a seeming love of affection but with the love of duty.

Practical love is best. Many love Christ with nothing but the lick of the tongue. Alas! Christ Jesus the Lord must not be put off thus; 'He that hath my commandments, and keepeth them,' saith he, 'he it is that loveth me' (John 14:21). Practical love, which stands in self-denial, in charity to my neighbor, and a patient enduring of affliction for his name; this is counted, love. Right, love to Christ is that which carries in it a provoking argument to others of the brethren (Heb 10:24). Should a man ask me how he should know that he loveth the children of God? The best answer I could give him would be in the words of the apostle John; 'By this,' saith he, 'we know that we love the children of God, when we love God, and keep his commandments' (1 John 5:2). Love to God and Christ is then shown when we are tender of his name; and then we show ourselves tender of his name, when we are afraid to break any, the least of his commandments. And when we are here, then do we show our love to our brother also.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN;OR THE APPLICATION34

 

Hence you have a promise or two that speak concerning such kind of men, to encourage us to think that, at least, some of them shall come back to the Lord their God. 'Shall they fall,' saith he, 'and not arise? Shall he turn away, and not return?' (Jer 8:4). 'and in that day will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted. And I will make her that halted a remnant, and her that was cast far off a strong nation; and the Lord shall reign over them in Mount Zion—forever.' What we are to understand by her that halteth, is best expressed by the prophet Elijah (Micah 4:6,7; Zeph 3:19; 1 Kings 18:21).

I will conclude, then, that for them that have halted, or may halt, the Lord has mercy in the bank, and is willing to accept them if they return to him again. Perhaps they may never be after that of any great esteem in the house of God, but if the Lord will admit them to favor and forgiveness—O exceeding and undeserved mercy! (See Ezekiel 44:10-14). Thou, then, that mayest be the man, remember this, that there is mercy also for thee. Return, therefore, to God, and to his Son, who hath yet in store for thee, and who will do thee good.

But, perhaps, thou wilt say, He doth not save all revolters, and, therefore, perhaps not me. Answer. Art thou returning to God? If thou art returning, thou art the man; 'Return, ye backsliding children, and I will heal your backslidings' (Jer 3:22).

Some, as I said, that revolt, are shot dead upon the place; and for them, who can help them? But for them that cry out of their wounds it is a sign that they are yet alive, and, if they use the means in time, doubtless they may be healed.

Christ Jesus has bags of mercy that were never yet broken up or unsealed. Hence it is said, he has goodness laid up; things reserved in heaven for him. And if he breaks up one of these bags, who can tell what he can do? Hence his love is said to be such as passeth knowledge, and that his riches are unsearchable. He has, nobody knows what; for nobody knows who! He has by him, in-store, for such as seem, in the view of all men, to be gone beyond recovery. For this, the text is plain. What man or angel could have thought that the Jerusalem sinners had been yet on this side of an impossibility of enjoying life and mercy? Hadst, thou has seen their actions, and what horrible things they did to the Son of God; yea, how stoutly they backed what they did with resolves and endeavors to persevere, when they had killed his person, against his name and doctrine; and that there was not found among them all that while, as we read of, the least remorse or regret for these their doings; couldest though have imagined that mercy would ever have took hold of them, at least so soon! Nay, that they should, of all the world, be counted those only meet to have it offered to them in the very first place! For so my text commands, saying, Preach repentance and remission of sins among all nations, beginning at Jerusalem.

I tell you the thing is a wonder, and must forever stand for a wonder among the sons of men. It stands, also, for an everlasting invitation and allurement to the biggest sinners to come to Christ for mercy. Now since, in the opinion of all men, the revolter is such a one; if he has, as I said before, any life in him, let him take encouragement to come again, that he may live by Christ.

Eleventh, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Then let God's ministers tell them so. There is an incidence36 in us, I know not how it doth come about, when we are converted, to contemn them that are left behind. Poor fools as we are, we forget that we ourselves were so (Titus 3:2,3).

But would it not become us better, since we have tasted that the Lord is gracious, to carry it towards them so, that we may give them convincing ground to believe that we have found that mercy which also sets open the door for them to come and partake with us. Ministers, I say, should do thus, both by their doctrine and in all other respects. Austerity doth not become us, neither in doctrine nor in conversation. We ourselves live by grace; let us give as we receive, and labor to persuade our fellow sinners, which God has left behind us, to follow after, that they may partake with us of grace. We are saved by grace; let us live like them that are gracious. Let all our things, to the world, be done in charity towards them; pity them, pray for them, be familiar with them, for their good. Let us lay aside our foolish, worldly, carnal grandeur; let us not walk the streets, and have such behaviors as signify we are scarce for touching of the poor ones that are left behind; no, not with a pair of tongs. It becomes not ministers thus to do.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN;OR THE APPLICATION33

 

Well, sinner, thou now speakest like a Christian; but say thus, in a strong spirit, in the hour of temptation, and then thou wilt, to thy commendation and comfort, quit thyself well. This improving of Christ, in dark hours, is the life, though the hardest part of our Christianity. We should neither stop at darkness nor at the raging of our lusts, but go on in a way of venturing, and casting the whole of our affairs for the next world at the foot of Jesus Christ. This is the way to make the darkness light, and also to allay the raging of corruption.

The first time the Passover was eaten was in the night; and when Israel took courage to go forward, though the sea stood in their way like a devouring gulf, and the host of the Egyptians followed them at the heels; yet the sea gives place, and their enemies were as still as a stone till they were gone over (Exo 12:8; 14:13,14,21,22; 15:16).

There is nothing like faith to help at a pinch; faith dissolves doubts as the sun drives away the mists. And that you may not be put out, know your time, as I said, of believing is always. There are times when some graces may be out of use, but there is no time wherein faith can be said to be so. Wherefore, faith must be always in exercise. Faith is the eye, the mouth is the hand, and one of these is of use all day long. Faith is to see, to receive, to work, or to eat; and a Christian should be seeing, or receiving, or working, or feeding all day long. Let it rain, let it blow, let it thunder, let it lighten, a Christian must still believe. At 'what time,' said the good man, 'I am afraid, I will trust in thee' (Psa 56:2,3).

Nor can we have a better encouragement to do this than is, by the text, set before us; even an open heart for a Jerusalem sinner. And if for a Jerusalem sinner to come, then for such a one when come. If for such a one to be saved, then for such a one that is saved. If for such a one to be pardoned his great transgressions, then for such a one who is pardoned these to come daily to Jesus Christ too, to be cleansed and set free from his common infirmities, and from the iniquities of his holy things. Therefore, let the poor sinner that would be saved labor for skill to make the best improvement of the grace of Christ to help him against the temptations of the devil and his sins.

Tenth, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Let those men consider this that have, or may, in a day of trial, spoken or done what their profession or conscience told them they should not, and that have the guilt and burden thereof upon their consciences.

Whether a thing be wrong or right, guilt may pursue him that doth contrary to his conscience. But suppose a man should deny his God, or his Christ, or relinquish a good profession, and be under the real guilt thereof, shall he, therefore, conclude he is gone forever? Let him come again with Peter's tears, and no doubt but he shall obtain Peter's forgiveness; for the text includes the biggest sinners. And it is observable, that before this clause was put into this commission, Peter was pardoned from his horrible revolt by his Master. He that revolteth in the day of trial, if he is not shot quite dead upon the place, but is sensible of his wound, and calls out for a surgeon, shall find his Lord at hand to pour wine and oil into his wounds, that he may again be healed, and to encourage him to think that there may be mercy for him; besides what we find recorded of Peter, you read in the Acts, some were, through the violence of their trials, compelled to blaspheme, and yet are called saints (Acts 26:9-11).

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN;OR THE APPLICATION32

 

Oh! The rage and the roaring of this lion, and the hatred that he manifests against the Lord Jesus, and against them that are purchased with his blood! But yet, in the midst of all this, the Lord Jesus sends forth his herald to proclaim in the nations his love to the world, and to invite them to come into him for life. Yea, his invitation is so large, that it offereth his mercy in the first place to the biggest sinners of every age, which augments the devil's rage the more. Wherefore, as I said before, fret he, fume he, the Lord Jesus will 'divide the spoil' with this great one; yea, he shall divide the spoil with the strong, 'because he hath poured out his soul unto death, and he was numbered with the transgressors; and he bore the sins of many, and made intercession for the transgressors' (Isa 53:12).

Ninth, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Let the tempted harp upon this string for their help and consolation.

The tempted, wherever he dwells, always thinks himself the biggest sinner, one most unworthy of eternal life. This is Satan's master argument; thou art a horrible sinner, a hypocrite, one that has a profane heart, and one that is an utter stranger to a work of grace. I say this is his maul, his club, his masterpiece; he doth with this as some do with their most enchanting songs, sings them everywhere. I believe there are but few saints in the world that have not had this temptation sounding in their ears. But were they but aware, Satan by all this does but drive them to the gap out at which they should go, and so escape his roaring. Saith he, thou art a great sinner, a horrible sinner, a profane-hearted wretch, one that cannot be matched for a vile one in the country. And all this while Christ says to his ministers, offer mercy, in the first place, to the biggest sinners. So that this temptation drives thee directly into the arms of Jesus Christ.

Were, therefore, the tempted but aware, he might say, 'Ay, Satan, so I am, I am a sinner of the biggest size, and therefore have most need of Jesus Christ; yea, because I am such a wretch, therefore Jesus Christ calls me; yea, he calls me first; the first proffer of the gospel is to be made to the Jerusalem sinner; I am he, wherefore to stand back, Satan; make a lane, my right is first to come to Jesus Christ.' This now would be like for like. This would foil the devil; this would make him say, I must not deal with this man thus; for then I put a sword into his hand to cut off my head.

And this is the meaning of Peter, when he saith, 'Resist him steadfast in the faith' (1 Peter 5:9). And of Paul, when he saith, 'Take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked' (Eph 6:16). Wherefore is it said, Begin at Jerusalem, if the Jerusalem sinner is not to have the benefit of it? And if I am to have the benefit of it, let me call it to mind when Satan haunts me with continual remembrance of my sins, of my Jerusalem sins. Satan and my conscience say I am the biggest sinner:—Christ offereth mercy, in the first place, to the biggest sinners! Nor is the manner of the offer other but such as suiteth with my mind. I am sorry for my sin; yea, sorry at my heart that ever sinful thought did enter, or find the least entertainment in my wicked mind: and might I obtain my wish, I would never more that my heart should be a place for ought but the grace, and spirit, and faith of the Lord Jesus. I speak not this to lessen my wickedness; I would not for all the world but be placed by my own conscience in the very front of the biggest sinners, that I might be one of the first that are beckoned, by the gracious hand of Jesus the Saviour, to come to him for mercy.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN;OR THE APPLICATION31

 

The Father and the Holy Spirit are well spoken of by all deluders and deceived persons; Christ only is the rock of offense. 'Behold, I lay in Zion a stumbling stone and rock of offense' (Rom 9:33). Not that Satan careth for the Father or the Spirit more than he careth for the Son; but he can let men alone with their notions of the Father and the Spirit, for he knows they shall never enjoy the Father or the Spirit if indeed they receive not the merits of the Son. 'He that hath the Son, hath life; he that hath not the Son of God hath not life,' however they may boast themselves of the Father and the Spirit (1 John 5:12). Again, 'Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son (2 John 9). Christ, and Christ only, is he that can make us capable to enjoy God with life and joy to all eternity. Hence he calls himself the way to the Father, the true and living way (John 14:6). For we cannot come to the Father but by him (Heb 10:19,20). Satan knows this, therefore he hates him. Deluded persons are ignorant of this, and therefore, they are so led up and down by Satan by the nose as they are.

There are many things by which Satan has taken occasion to greaten his rage against Jesus Christ. As, first, His love for man, and then, the many expressions of that love. He hath taken man's nature upon him; he hath in that nature fulfilled the law to bring in righteousness for man; and hath spilled his blood for the reconciling of man to God; he hath broke the neck of death, put away sin, destroyed the works of the devil, and got into his own hands the keys of death; and all these are heinous things to Satan. He cannot abide Christ for this. Besides, He hath eternal life in himself, and that to bestow upon us; and we in all likelihood are to possess the very places from which the Satans by transgression fell, if not places more glorious. Wherefore he must need to be angry. And is it, not a vexatious thing to him, that we should be admitted to the throne of grace by Christ, while he stands bound over in chains of darkness, to answer for his rebellions against God and his Son, at the terrible day of judgment. Yea, we poor dust and ashes must become his judges, and triumph over him forever: and all this long of Jesus Christ; for he is the meritorious cause of all this.

Now though Satan seeks to be revenged for this, yet he knows it is in vain to attack the person of Christ; He [Christ] has overcome him; therefore he [Satan] tampers with a company of silly men; that he may vilify him by them. And they, bold fools as they are, will not spare to spit in his face. They will rail at his person, and deny the very being of it; they will rail at his blood, and deny the merit and worth of it. They will deny the very end why he accomplished the law, and by Jiggs, and tricks, and quirks, which he helpeth them to, they set up fond names and images in his place, and give the glory of a Saviour to them. Thus Satan worketh under the name of Christ, and his ministers under the name of the ministers of righteousness.

And by his wiles and stratagems, he undoes a world of men; but there is a seed, and they shall serve him, and it shall be counted to the Lord for a generation. These shall see their sins, and that Christ is the way to happiness. These shall venture themselves, both body and soul, upon his worthiness. All this Satan knows, and therefore his rage is kindled the more. Wherefore, according to his ability and allowance, he assaulteth, tempteth, abuseth, and stirs up what he can to be hurtful to these poor people, that he may, while his time shall last, make it as hard and difficult for them to go to eternal glory as he can. Oftentimes he abuses them with wrong apprehensions of God, and with wrong apprehensions of Christ. He also casts them into the mire, to the reproach of religion, the shame of their brethren, the derision of the world, and the dishonor of God. He holds our hands while the world buffets us; he puts bear skins upon us and then sets the dogs at us. He bedaubeth us with his own foam and then tempts us to believe that that bedaubing comes from ourselves.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN;OR THE APPLICATION30

 

For the grievousness of the cry is a great thing with God; for if he will hear the widow, if she cries at all, how much more if she cries most grievously? (Exo 22:22,23). It is not the number, but the true sense of the abominable nature of sin, that makes the cry for pardon lamentable. He, as I said, that has many sins, may not cry so loud in the ears of God as he that has far fewer; he, in our present sense, that is in his own eyes the biggest sinner, is he that soonest findeth mercy. The offer, then, is to the biggest sinner; to the biggest sinner first, and the mercy is first obtained by him that first confesseth himself to be such a one.

There are men that strive at the throne of grace for mercy, by pleading the greatness of their necessity. Now their plea, as to the prevalency of it, lieth not in their counting up of the number, but in the sense of the greatness of their sins, and in the vehemency of their cry for pardon. And it is observable, that though the birthright was Reuben's, and, for his foolishness, given to the sons of Joseph, yet Judah prevailed above his brethren, and of him came the Messiah (1 Chron 5:1,2). There is a heavenly subtilty to be managed in this matter. 'Thy brother came with subtilty, and hath taken away thy blessing.' The blessing belonged to Esau, but Jacob by his diligence made it his own (Gen 27:35). The offer is to the biggest sinner, to the biggest sinner first; but if he forbear to cry, the sinner that is a sinner less by far than he, both as to the number and the nature of transgression, may get the blessing first, if he shall have the grace to bestir himself well; for the loudest cry is heard furthest, and the most lamentable pierces soonest.

I, therefore, urge this head, not because I would have little sinners go and tell God that they are little sinners, thereby to think to obtain his mercy; for, verily, so they are never like to have it; for such words declare, that such a one hath no true sense at all of the nature of his sins. Sin, as I said, in the nature of it, is horrible, though it is one single sin as to act; yea, though it is but a sinful thought; and so worthily calls for the damnation of the soul. The comparison, then, of little and great sinners, is to go for good sense among men. But to plead the fewness of thy sins or the comparative harmlessness of their quantity before God, argueth no sound knowledge of the nature of thy sin, and so no true sense of the nature or need of mercy.

Little sinner! when therefore thou goest to God, though thou knowest in thy conscience that thou, as to acts, art no thief, no murderer, no whore, no liar, no false swearer, or the like, and in reason must needs to understand that thus thou art not so profanely vile as others; yet when thou goest to God for mercy, know no man's sins but thine own, make mention of no man's sins but thine own. Also labor not to lessen thy own, but magnify and greaten them by all just circumstances, and be as if there was never a sinner in the world but thyself. Also cry out, as if thou wast but the only undone man; and that is the way to obtain God's mercy.

It is one of the comeliest sights in the world to see a little sinner commenting upon the greatness of his sins, multiplying and multiplying them to himself, till he makes them in his own eyes bigger and higher than he seeth any other man's sins to be in the world; and as base a thing it is to see a man do otherwise, and as basely will come on it (Luke 18:10-14). As, therefore, I said to the great sinner before, let him take heed lest he presumes; I say now to the little sinner, let him take heed that he does not dissemble; for there is as great an aptness in the little sinner to dissemble, as there is in the great one. 'He that hideth his sins shall not prosper,'31 be he a sinner little or great (Prov 28:13).

Eighth, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Then this shows the true cause of why Satan makes such head as he doth against him.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN; OR THE APPLICATION29

 

Also, our text stands firm as ever it did, and our observation is still of force, that Jesus Christ would have mercy offered, in the first place, to the biggest sinners. To them, let none despair, let none presume; let none despair that is sorry for their sins, and would be saved by Jesus Christ; let none presume that abide in the liking of their sins, though they seem to know the exceeding grace of Christ; for though the door stands wide open for the reception of the penitent, yet it is fast enough barred and bolted against the presumptuous sinner. Be not deceived, God is not mocked; whatsoever a man sows, that he shall reap. It cannot be that God should be wheedled out of his mercy, or prevailed upon by lips of dissimulation; he knows them that trust on him, and that sincerely come to him, by Christ, for mercy (Nahum 1:7).

It is, then, not the abundance of sins committed, but the not coming heartily to God, by Christ, for mercy, that shuts men out of doors. And though they are not coming heartily may be said to be but a sin, yet it is such a sin as causeth that all thy other sins abide upon thee unforgiven. God complains about this. 'They have not cried unto me with their heart—they return, but not to the most High.' They turned 'feignedly' (Jer 3:10; Hosea 7:14,16). Thus doing, his soul hates [them]; but the penitent, humble, broken-hearted sinner, be his transgressions red as scarlet, red like crimson, in number as the sand; though his transgressions cry to heaven against him for vengeance, and seem there to cry louder than do his prayers, or tears, or groans for mercy; yet he is safe. To this man, God will look (Isa 1:18; 66:2).

Seventh, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Then there is ground for those that, as to practice, have not been such, to come to him for mercy.

Although there is no sin little of itself, because it is a contradiction of the nature and majesty of God, yet we must admit diverse numbers, and, also, of aggravations. Two sins are not so many as three; nor are three that are done in ignorance so big as one that is done against light, against knowledge, and conscience. Also, there is the child in sin, and a man in sin that has his hair gray and his skin wrinkled for every age. And we must put a difference betwixt these sinners also; for can it be that a child of seven, or ten, or sixteen years old, should be such a sinner—a sinner so vile in the eyes of the law as he is who has walked according to the course of this world, forty, fifty, sixty, or seventy years? Now, the youth, this stripling, though he is a sinner, is but a little sinner, when compared with such. Now, I say, if there be room for the first sort, for those of the biggest size, certainly there is room for the lesser size. If there is a door wide enough for a giant to go in, there is certainly room for a dwarf. If Christ Jesus has grace enough to save great sinners, he has surely grace enough to save little ones. If he can forgive five hundred pence, for certain he can forgive fifty (Luke 7:41,42).

But you said before, that the little sinners must stand by until the great ones have received their grace, and that is discouraging! I answer, there are two sorts of little sinners—such as are so, and such as feign themselves so. There are those that feign themselves so, that I intended there, and not those that are, indeed, comparatively so. Such as feigning themselves so, may wait long enough before they obtain forgiveness.

But again, a sinner may be comparatively a little sinner, and sensibly a great one. There are, then, two sorts of greatness in sin—greatness by reason of number; greatness by reason of thoroughness of conviction of the horrible nature of sin. In this last sense, he that has but one sin, if such a one could be found, may, in his own eyes, find himself the biggest sinner in the world. Let this man or this child, therefore, put himself among the great sinners, and plead with God as great sinners do, and expect to be saved with the great sinners, and as soon and as heartily as they. Yea, a little sinner, that, comparatively, is truly so, if he shall graciously give way to conviction, and shall, in God's light, diligently weigh the horrible nature of his own sin, may yet sooner obtain forgiveness for them at the hands of the heavenly Father, than he that has ten times his sins, and so cause to cry ten times harder to God for mercy.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN; OR THE APPLICATION28

 

Again, THEN men presume, when they are resolved to abide in their sins, and yet expect to be saved by God's grace through Christ. This is as much as to say, God liketh of sin as well as I do, and careth not how men live if so be they lean upon his Son. Of this sort are they 'that build up Zion with blood, and Jerusalem with iniquity'; that 'judge for reward, and—teach for hire, and—divine for money, and lean upon the Lord' (Micah 3:10,11). This is doing things, with a high hand, against the Lord our God, and taking him, as it were, at the catch. This is, as we say among men, to seek to put a trick upon God; as if he had not sufficiently fortified his proposals of grace, by his holy Word, against all such kind of fools as these. But look at it! Such will be found at the day of God, not among that great company of Jerusalem sinners that shall be saved by grace, but among those that have been the great abusers of the grace of God in the world. Those that say, Let us sin that grace may abound, and let us do evil that good may come, their damnation is just. And if so, they are a great way off of that salvation that is, by Jesus Christ, presented to the Jerusalem sinners.

I have, therefore, these things to propound to that Jerusalem sinner that would know, if he may be so bold [as] to venture himself upon this grace. 1. Dost thou see thy sins? 2. Art thou weary of them? 3. Wouldst thou, with all thy heart, be saved by Jesus Christ? I dare say no less; I dare say no more. But if it be truly thus with thee, how great soever thy sins have been, how bad soever thou feelest thy heart, how far soever thou art from thinking that God has mercy for thee, thou art the man, the Jerusalem sinner, that the Word of God has conquered, and to whom it offereth free remission of sins, by the redemption that is in Jesus Christ.

When the jailor cried out, 'Sirs, what must I do to be saved?' the answer was, 'Believe in the Lord Jesus Christ, and thou shalt be saved.' He that sees his sins aright, is brought to his wit's end by them; and he that is so, is willing to part from them, and to be saved by the grace of God. If this be thy case, fear not, give no way to despair; thou presumest not if thou believest to life everlasting in Jesus Christ; yea, Christ is prepared for such as thou art. Therefore, take good courage, and believe. The design of Satan is, to tell the presumptuous that their presuming on mercy is good; but to persuade the believer, that his believing is impudent and bold in dealing with God. I never heard a presumptuous man, in my life, say that he was afraid that he presumed; but I have heard many an honest humble soul say, that they have been afraid that their faith has been presumption. Why should Satan molest those whose ways he knows will bring them to him? And who can think that he should be quiet when men take the right course to escape his hellish snares? This, therefore, is the reason why the truly humbled is opposed, while the presumptuous goes on by wind and tide. The truly humble, Satan hates; but he laughs to see the foolery of the other.

Do thy hand and heart tremble? Upon thee, the promise smiles. 'To this man will I look,' says God, 'even to him that is poor and of a contrite spirit, and trembleth at my word' (Isa 66:2). What, therefore, I have said of presumption, concerns not the humble in spirit at all. I, therefore, am for gathering up the stones, and for taking the stumbling blocks out of the way of God's people; and forewarning of them, that they lay the stumbling block of their iniquity before their faces; and [of those] that are for presuming upon God's mercy; and let them look to themselves (Eze 14:6-8).