Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN; OR THE REASONS OF THE POINT3

 

Second, Christ Jesus would have mercy offered, in the first place, to the biggest sinners, because when they, any of them, receive it, it redounds most to the fame of his name. Christ Jesus, as you may perceive, has put himself under the term of a physician, a doctor for curing of diseases; and you know that applause and fame are things that physicians much desire. That is it that helps them to patients; and that, also, that will help their patients to commit themselves to their skill, for a cure, with more confidence and repose of spirit. And the best way for a doctor or physician to get himself a name, is, in the first place, to take in hand, and cure, such as all others have given up for lost and dead. Physicians get neither name nor fame by pricking off wheels, picking out thistles, or laying off plasters to the scratch of a pin; every old woman can do this. But if they would have a name and fame, if they will have it quickly, they must, as I said, do some great and desperate cures. Let them fetch one to live that was dead; let them recover one to his wits that were mad; let them make one that was born blind to see; or let them give ripe wits to a fool: these are notable cures, and he that can do this, and if he doth thus first, he shall have the name and fame he desires; he may lie a-bed till noon

Why, Christ Jesus forgiveth sins for a name, and so begets for himself a good report in the hearts of the children of men. And, therefore, in reason, he must be willing, as, also, he did command, that his mercy should be offered first to the biggest sinners. I will forgive their sins, iniquities, and transgressions, says he, 'And it shall be to me a name of joy, a praise and an honour, before all the nations of the earth' (Jer 33:8,9).

And hence it is, that, at his first appearing, he took upon him to do such mighty works; he got a fame thereby, he got a name thereby (Matt 4:23,24). When Christ had cast the legion of devils out of the man of whom you read (Mark 5), he bid him go home to his friends, and tell it. 'Go home,' saith he, 'to thy friends, and tell them how great things God hath done for thee, and hath had compassion on thee' (Mark 5:19). Christ Jesus seeks a name, and desireth fame in the world; and, therefore, or the better to obtain that, he commands that mercy should first be proffered to the biggest sinners; because, by the saving of one of them, he makes all men marvel. As it is said of the man last mentioned, whom Christ cured towards the beginning of his ministry. 'And he departed,' says the text, 'and began to publish in

Decapolis how great things Jesus had done for him; and all men did marvel' (Mark 5:20).

When John told Christ, that they saw one casting out devils in his name, and they forbade him, because he followed not with them, what is the answer of Christ? 'Forbid him not; for there is no man which shall do a miracle in my name, that can lightly speak evil of me' (Mark 9:39). No; they will rather cause his praise to be heard, and his name to be magnified, and so put glory on the head of Christ.

But we will follow, a little, our metaphor. Christ, as I said, has put himself under the term of a physician; consequently, he desireth that his fame, as to the salvation of sinners, may spread abroad, that the world may see what he can do. And to this end, has not only commanded that the biggest sinners should have the first offer of his mercy, but has, as physicians do, put out his bills, and published his doings, that things may be read and talked of. Yea, he has, moreover, in these, his blessed bills, the holy scriptures I mean, inserted the very names of persons, the places of their abode, and the great cures that, by the means of his salvation, he has wrought upon them to this very end. Here is, Item, such a one, by my grace and redeeming blood, was made a monument of everlasting life; and such a one, by my perfect obedience, became an heir of glory. And then he produceth their names. Item, I saved Lot from the guilt and damnation that he had procured for himself by his incest. Item, I saved David from the vengeance that belonged to him for committing adultery and murder. Here is, also, Solomon, Manasseh, Peter, Magdalene, and many others, made mention in this book. Yea, here are their names, their sins, and their salvations recorded together, that you may read and know what a Saviour he is, and do him honour in the world. For why are these things thus recorded, but to show to sinners what he can do, to the praise and glory of his grace? And it is observable, as I said before, we have but very little of the salvation of little sinners mentioned in God's book, because that would not have answered the design, to wit, to bring glory and fame to the name of the Son of God.

Works of John Bunyan – GOOD NEWS FOR THE VILEST OF MEN; ORTHE REASONS OF THE POINT2

 

How shall I give thee up, Ephraim?' Ephraim was a revolter from God, a man that had given himself up to devilism; a company of men, the ten tribes that worshipped devils, while Judah kept with his God. But 'how shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? [and yet thou art worse than they, nor has Samaria committed half thy sins (Eze 16:46-51)] Mine heart is turned within me, my repentings are kindled together (Hosea 11:8).

But where do you find that ever the Lord did thus roll in his bowels for and after any self-righteous man? No, no; they are the publicans and harlots, idolaters and Jerusalem sinners, for whom his bowels thus yearn and tumble about within him: for, alas! poor worms, they have the most need of mercy.

Had not the good Samaritan more compassion for that man that fell among thieves (though that fall was occasioned by his going from the place where they worshipped God, to Jericho, the cursed city), than we read he had for any other besides? His wine was for him, his oil was for him, his beast for him; his penny, his care, and his swaddling bands for him; for, alas! wretch, he had most need (Luke 10:30-35).

Zaccheus the publican, the chief of the publicans, one that had made himself the richer by wronging of others; the Lord at that time singled him out from all the rest of his brother publicans, and that in the face of many Pharisees, and proclaimed in the audience of them all, that that day salvation has come to his house (Luke 19:1-8).

The woman, also, that had been bound down by Satan for eighteen years together, his compassions putting him upon it, he loosed her, though those that stood by snarled at him for so doing (Luke 13:11-13).

And why the woman of Sarepta, and why Naaman the Syrian, rather than widows and lepers of Israel, but because their conditions were more deplorable; for that, they were most forlorn, and furthest from help (Luke 4:25,27).

But I say, why all these, thus named? Why have we not a catalogue of some holy men that were so in their own eyes, and in the judgment of the world? Alas! if, at any time, any of them are mentioned, how seemingly coldly doth the record of scripture present them to us? Nicodemus, a night professor, and Simon the Pharisee, with his fifty pence, and their great ignorance of the methods of grace, we have now and then touched upon.

Mercy seems to be out of its proper channel when it deals with self-righteous men, but then it runs with a full stream when it extends itself to the biggest sinners. As God's mercy is not regulated by man's goodness, nor obtained by man's worthiness, so not much set out by saving of any such. But more of this anon.

And here let me ask my reader a question: Suppose that, as thou art walking by some pond side, thou shouldst espy in it four or five children, all in danger of drowning, and one in more danger than all the rest; judge which has the most need to be helped out first? I know thou wilt say, he that is the nearest drowning. Why, this is the case; the bigger sinner, the nearer drowning; therefore, the bigger sinner, the more need of mercy; yea, of help, by mercy, in the first place. And to this, our text agrees, when it saith, 'Beginning at Jerusalem.' Let the Jerusalem sinner, says Christ, have the first offer, the first invitation, the first tender of my grace and mercy; for he is the biggest sinner, and so has most need thereof.

Works of John Bunyan - GOOD NEWS FOR THE VILEST OF MEN; ORTHE REASONS OF THE POINT1

The observation, you know, is this: Jesus Christ would have mercy offered, in the first place, to the biggest sinners, to the Jerusalem sinners: 'Preach repentance, and remission of sins, in my name, among all nations, beginning at Jerusalem.'

The reasons for the point are:—

First, Because the biggest sinners have the most need thereof.

He that has the most need, reason says, should be helped first. I mean, when a helping hand is offered, and now it is; for the gospel of the grace of God is sent to help the world (Act 16:9). But the biggest sinner has the most need. Therefore, in reason, when mercy is sent down from heaven to men, the worst of men should have the first offer of it. 'Begin at Jerusalem.' This is the reason which the Lord Christ himself renders, why, in his lifetime, he left the best, and turned him to the worst; why he sat so loose from the righteous and stuck so close to the wicked. 'The whole,' saith he, 'have no need of the physician, but the sick. I came not to call the righteous, but the sinners to repentance (Mark 2:15-17).7

Above, you read that the scribes and Pharisees said to his disciples, 'How is it that he eateth and drinketh with publicans and sinners?' Alas! they did not know the reason; but the Lord renders them one, and such a one as is both natural and cogent, saying, These have need, most need. Their great necessity requires that I should be most friendly, and show my grace first to them.

Not that the others were sinless, and so had no need of a Saviour; but the publicans and their companions were the biggest sinners; they were, as to view, worse than the scribes; and, therefore, in reason, should be helped first, because they had most need of a Saviour.

Men that are at the point to die, have more need of the physician than they that are but now and then troubled with a heart-fainting qualm. The publicans and sinners were, as it were, in the mouth of death; death was swallowing of them down:8 and, therefore, the Lord Jesus receives them first; offers them mercy first. 'The whole have no need of the physician, but the sick. I came not to call the righteous, but the sinners to repentance.' The sick, as I said, is the biggest sinner, whether he sees his disease or not. He is stained from head to foot, from heart to life and conversation. This man, in every man's judgment, has the most need of mercy. There is nothing that attends him from bed to board, and from board to bed again, but the visible characters, and obvious symptoms, of eternal damnation.

This, therefore, is the man that has need, most need; and, therefore, in reason, should be helped in the first place. Thus it was with the people concerned in the text; they were the worst of sinners, Jerusalem sinners, sinners of the biggest size; and, therefore, such as had the greatest need; wherefore they must have mercy offered to them before it be offered to anywhere else in the world. 'Begin at Jerusalem,' offer mercy first to a Jerusalem sinner. This man has the most need, he is furthest from God, nearest to hell, and so one that has the most need. This man's sins are in number the most, in cry the loudest, in weight the heaviest, and, consequently, will sink him soonest; wherefore he has most need of mercy. This man is shut up in Satan's hand, fastest bound in the cords of his sins: one that justice is whetting his sword to cut off; and, therefore, has most need, not only of mercy but that it should be extended to him in the first place.

But a little further to show you the true nature of this reason, to wit, That Jesus Christ would have mercy offered, in the first place, to the biggest sinners.

First, Mercy ariseth from the bowels and compassion, from pity, and from a feeling of the condition of those in misery. 'In his love, and in his pity, he redeemed them.' And again, 'The Lord is pitiful, very pitiful, and of tender mercy' (Isa 63:9; James 5:11).

Now, where pity and compassion are, there is a yearning of bowels; and where there is that, there is a readiness to help. And, I say again, the more deplorable and dreadful the condition is, the more directly doth bowels and compassion turn themselves to such and offer help and deliverance. All this flows from our first scripture proof, I came to call them that have need; to call them first, while the rest look on and murmur.

 

Works of John Bunyan - GOOD NEWS FOR THE VILEST OF MEN; OR, A HELP FOR DESPAIRING SOULS.4

 

Peter. There is, for every one of you. 'Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.' Oh! what a blessed 'Every one of you,' is here! How willing was Peter, and the Lord Jesus, by his ministry, to catch these murderers with the word of the gospel, that they might be made monuments of the grace of God! How unwilling, I say, was he, that any of these should escape the hand of mercy! Yea, what an amazing wonder is it to think, that above all the world, and above everybody in it, these should have the first offer of mercy! 'Beginning at Jerusalem.'

But was there not something of a moment in this clause of the commission? Did not Peter, think you, see a great deal in it, that he should thus begin with these men, and thus offer, so particularly, this grace to each particular man of them?

But, as I told you, this is not all; these Jerusalem sinners must have this offer again and again; every one of them must be offered it over and over. Christ would not take their first rejection for a denial, nor their second repulse for a denial; but he will have grace offered once, and twice, and thrice, to these Jerusalem sinners. Is not this amazing grace? Christ will not be put off. These are the sinners that are sinners indeed. They are sinners of the biggest sort; consequently, such as Christ can, if they convert and be saved, best serve his ends and designs. Of which more anon.

But what a pitch of grace is this! Christ is minded to amaze the world and to show that he acteth not like the children of men. This is that which he said of old, 'I will not execute the fierceness of my wrath, I will not return to destroy Ephraim; for I am God and not man' (Hosea 11:9).5 This is not the manner of men; men are shorter-winded; men are soon moved to take vengeance, and to right themselves in a way of wrath and indignation. But God is full of grace, full of patience, ready to forgive, and one that delights in mercy. All this is seen in our text. The biggest sinners must first be offered mercy; they must, I say, have the cream of the gospel offered unto them.

But we will a little proceed. In the third chapter, we find, that they who escaped converting by the first sermon, are called upon again to accept of grace and forgiveness, for their murder committed upon the Son of God. You have killed, yea, 'ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life.' Mark, he falls again upon the very men that actually were, as you have it in the chapters following, his very betrayers and murderers (Acts 3:14,15), as being loath that they should escape the mercy of forgiveness: and exhorts them again to repent, that their sins might 'be blotted out'(verse 19,20).

Again, in the fourth chapter, he charges them afresh with this murder (verse 10), but withal tells them salvation is in no other. Then, like a heavenly decoy, he puts himself also among them, to draw them the better under the net of the gospel; saying, 'There is none other name under heaven given among men, whereby we must be saved'

Works of John Bunyan - GOOD NEWS FOR THE VILEST OF MEN; OR, A HELP FOR DESPAIRING SOULS.3

 

The 15th of Luke also is famous for this, where the Lord Jesus takes more care, as appears there in three parables, for the lost sheep, lost groat, and the prodigal son, than for the other sheep, the other pence, or for the son that said he had never transgressed; yea, he shows that there is joy in heaven, among the angels of God, at the repentance of one sinner, more than over ninety and nine just persons which need no repentance. After this manner, therefore, the mind of Christ was set on the salvation of the biggest sinners in his lifetime. But join to this, this clause, which he carefully put into the apostles' commission to preach, when he departed hence to the Father, and then you shall see that his heart was vehemently set upon it; for these was part of his last words with them, Preach my gospel to all nations, but that you begin at Jerusalem.

Nor did the apostles overlook this clause when their Lord was gone into heaven; they went first to them of Jerusalem, and preached Christ's gospel to them; they abode also there for a season and time, and preached it to nobody else, for they had regard to the commandment of their Lord. And it is to be observed, namely, that the first sermon which they preached after the ascension of Christ, it was preached to the very worst of these Jerusalem sinners, even to those that were the murderers of Jesus Christ (Acts 2:23), for these are part of the sermon: 'Ye took him, and by wicked hands have crucified and slain him.' Yea, the next sermon, and the next, and also the next to that, was preached to the self-same murderers, to the end they might be saved (Acts 3:14-16; 4:10,11; 5:30; 7:52).

But we will return to the first sermon that was preached to these Jerusalem sinners, which will manifest more than great grace if it is duly considered. For after that Peter, and the rest of the apostles, had, in their exhortation, persuaded these wretches to believe that they had killed the Prince of life; and after they had duly fallen under the guilt of their murder, saying, 'Men and brethren, what shall we do?' he replies, by a universal tender to them all in general, considering them as Christ's killers, that if they were sorry for what they had done, and would be baptized for the remission of their sins in his name, they should receive the gift of the Holy Ghost (Acts 2:37,38).

This he said to them all, though he knew that they were such sinners. Yea, he said it without the least stick or stop, or pause of spirit, as to whether he had best to say so or not. Nay, so far off was Peter from making an objection against one of them, that, by a particular clause in his exhortation, he endeavors, that not one of them may escape the salvation offered. 'Repent,' saith he, 'and be baptized every one of you.' I shut out never one of you; for I am commanded by my Lord to deal with you, as it were, one by one, by the word of his salvation. But why speaks he so particularly? Oh! there were reasons for it. The people with whom the apostles were now to deal, as they were murderers of our Lord, and to be charged in the general with his blood, so they had their various and particular acts of villainy in the guilt thereof, now lying upon their consciences. And the guilt of these, their various and particular acts of wickedness, could not, perhaps, be reached to removal thereof but by this particular application. Repent, every one of you; be baptized, every one of you, in his name, for the remission of sins, and you shall, every one of you, receive the gift of the Holy Ghost.

Objector. 'But I was one of them that plotted to take away his life. May I be saved by him?'

Peter. Every one of you.

Objector. 'But I was one of them that bear false witness against him. Is there grace for me?'

Peter. For every one of you.

Objector. 'But I was one of them that cried out, Crucify him, crucify him; and desired that Barabbas, the murderer, might live, rather than him. What will become of me, think you?'

Peter. I am to preach repentance and remission of sins to every one of you, says Peter.

Objector. 'But I was one of them that did spit in his face when he stood before his accusers. I also was one that mocked him, when in anguish he hanged bleeding on the tree. Is there room for me?'

Peter. For every one of you, says Peter.

Objector. 'But I was one of them that, in his extremity, said, Give him gall and vinegar to drink. Why may not I expect the same when anguish and guilt is upon me?'

Peter. Repent of these your wickednesses, and here is remission of sins for every one of you.

Objector. 'But I railed on him, I reviled him, I hated him, I rejoiced to see him mocked at by others. Can there be hope for me?'

Works of John Bunyan - GOOD NEWS FOR THE VILEST OF MEN; OR, A HELP FOR DESPAIRING SOULS.2

 

'BEGINNING AT JERUSALEM.'—LUKE 24:47.

From these words, therefore, thus explained, we gain this observation: —That Jesus Christ. would have mercy offered, in the first place, to the biggest sinners.

That these Jerusalem sinners were the biggest sinners that ever were in the world, I think none will deny, that believe that Christ was the best man that ever was in the world, and also was their Lord God. And that they were to have the first offer of his grace, the text is as clear as the sun; for it saith, 'Beginning at Jerusalem.' 'Preach,' saith he, 'repentance and remission of sins' to the Jerusalem sinners: to the Jerusalem sinners in the first place. One would a-thought since the Jerusalem sinners were the worst and greatest sinners, Christ's greatest enemies, and those that not only despised his person, doctrine, and miracles, but that, a little before, had had their hands up to the elbows in his heart's blood, that he should rather have said, Go into all the world, and preach repentance and remission of sins among all nations; and, after that, offer the same to Jerusalem; yea, it had been infinite grace if he had said so. But what grace is this, or what name shall we give it, when he commands that this repentance and remission of sins, which is designed to be preached in all nations, should first be offered to Jerusalem; in the first place to the worst of sinners!

Nor was this the first time that the grace, which was in the heart of Christ, thus showed itself to the world. For while he was yet alive, even while he was yet in Jerusalem, and perceived, even among these Jerusalem sinners, which was the vilest among them, he still, in his preaching, did signify that he had a desire that the worst of these worst should, in the first place, come unto him. The which he showed, where he saith to the better sort of them, 'The publicans and the harlots go into the kingdom of God before you' (Matt 21:31). Also, when he compared Jerusalem with the sinners of the nations, then he commands that the Jerusalem sinners should have the gospel at present confined to them. 'Go not,' saith he, 'into the way of the Gentiles, and into any of the cities of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel' (Matt 10:5,6; 23:37). But go rather to them, for they were in the most fearful plight. These, therefore, must have the cream of the gospel, namely, the first offer thereof, in his lifetime; yea, when he departed out of the world, he left this as part of his last will with his preachers, that they also should offer it first to Jerusalem. He had a mind, a careful mind, as it seems, to privilege the worst of sinners with the fist offer of mercy, and to take from among them a people, to be the first fruits unto God and to the Lamb.

Works of John Bunyan - GOOD NEWS FOR THE VILEST OF MEN; OR,A HELP FOR DESPAIRING SOULS.1

 

'BEGINNING AT JERUSALEM.'—LUKE 24:47.

SECOND, I come not to show you what it was to preach the gospel to them. It was, saith Luke, to preach to them 'repentance and remission of sins' in Christ's name; or, as Mark has it, to bid them 'repent and believe the gospel' (Mark 1:15). Not that repentance is a cause of remission, but a sign of our hearty reception thereof. Repentance is therefore here put to intimate, that no pretended faith of the gospel is good that is not accompanied with it; and this he doth on purpose because he would not have them deceive themselves: for with what faith can he expect remission of sins in the name of Christ, that is not heartily sorry for them? Or how shall a man be able to give to others a satisfactory account of his unfeigned subjection to the gospel, that yet abides in his impenitency?

Wherefore repentance is here joined with faith, in the way of receiving the gospel. Faith is that without which it cannot be received at all; and repentance that without which it cannot be received unfeignedly. When, therefore, Christ says, he would have repentance and remission of sins preached in his name among all nations, it is as much as to say, I will that all men everywhere be sorry for their sins, and accept of mercy at God's hand through me, lest they fall under his wrath in the judgment; for, as I have said, without repentance, what pretense soever men have of faith, they cannot escape the wrath to come. Wherefore Paul said God commands 'all men everywhere to repent,' (in order to their salvation): 'because he hath appointed a day, in the which he shall judge the world in righteousness by that man whom he hath ordained' (Acts 17:31).

And now, to come to this clause, 'Beginning at Jerusalem'; that is, that Christ would have Jerusalem have the first offer of the gospel. 1. This cannot be so commanded because they had now any more right, of themselves, thereto, than had any of the nations of the world; for their sins had divested them of all self-deservings. 2. Nor yet because they stood upon the advance ground with the worst of the sinners of the nations; nay, rather, the sinners of the nations had the advance ground of them: for Jerusalem was, long before she had added this iniquity to her sin, worse than the very nations that God cast out before the children of Israel (2 Chron 33). 3. It must, therefore, follow, that this cause, 'Beginning at Jerusalem,' was put into this commission of mere grace and compassion, even from the overflowings of the bowels of mercy; for indeed they were the worst, and so in the most deplorable condition of any people under the heavens.3

Whatever, therefore, their relation was to Abraham, Isaac, or Jacob—however they formerly had been the people among whom God had placed his name and worship, they were now degenerated from God, more than the nations were from their idols, and were become guilty of the highest sins which the people of the world were capable of committing. Nay, none can be capable of committing of such pardonable sins as they committed against their God, when they slew his Son, and persecuted his name and Word.

Works of John Bunyan - THE JERUSALEM SINNER SAVED; OR, GOOD NEWS FOR THE VILEST OF MEN 2

 

BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS.

THE THIRD EDITION,IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST.

ONE reason which moved me to write and print this little book was, that, though there are many excellent heart-affecting discourses in the world that tend to convert the sinner, I had the desire to try this simple method of mine; wherefore I make bold thus to invite and encourage the worst to come to Christ for life.

I have been vile myself but have obtained mercy, and I would have my companions in sin partake of mercy too: and, therefore, I have writ this little book.

The nation doth swarm with vile ones now, as ever it did since it was a nation. My little book, in some places, can scarcely go from house to house, but it will find a suitable subject to spend itself upon. Now, since Christ Jesus is willing to save the vilest, why should they not, by name, be somewhat acquainted with it, and bid come to him under that name?

A great sinner, when converted, seems a booty to Jesus Christ; he gets by saving such a one; why then should both Jesus lose his glory and the sinner lose his soul at once, and that for want of an invitation?

I have found, through God's grace, good success in preaching upon this subject, and perhaps, so I may by my writing upon it too.1 I have, as you see, let down this net for a draught. The Lord catch some great fishes by it, for the magnifying of his truth. There are some vilest in all men's eyes, and some are so in their own eyes too; but some have their paintings, to shroud their vileness under; yet they are naked and open unto the eyes of him with whom we have to do; and for all these, God hath sent a Saviour, Jesus; and to all these, the door is opened.

Wherefore, prithee, profane man, give this little book the reading. Come; pardon, and a part in heaven and glory, cannot be hurtful to thee. Let not thy lusts and folly drive thee beyond the door of mercy since it is not locked nor bolted up against thee. Manasseh was a bad man, and Magdalene a bad woman, to say nothing of the thief upon the cross, or of the murderers of Christ; yet they obtained mercy; Christ willingly received them.

And dost thou think that those, once so bad, now they are in heaven, repent them there because they left their sins for Christ when they were in the world? I cannot believe, but that thou thinkest they have verily got the best don't. Why, sinner, do thou likewise. Christ, at heaven gates, says to thee, Come hither; and the devil, at the gates of hell, does call thee to come to him. Sinner, what sayest thou? Whither wilt thou go? Don't go into the fire; there thou wilt be burned! Don't let Jesus lose his longing, since it is for thy salvation, but come to him and live.

One word more, and so I have done. Sinner, here thou dost hear of love; prithee, do not provoke it, by turning it into wantonness. He that dies for slighting love, sinks deepest into hell, and will there be tormented by the remembrance of that evil, more than by the deepest cogitation of all his other sins. Take heed, therefore; do not make love thy tormentor, sinner. Farewell.

 

Works of John Bunyan - THE JERUSALEM SINNER SAVED; OR, GOOD NEWS FOR THE VILEST OF MEN 1

 

BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS.

THE THIRD EDITION,IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST.

THAT Bunyan, who considered himself one of the most notorious of Jerusalem sinners, should write with the deepest earnestness upon this subject, is not surprising. He had preached upon it with very peculiar pleasure, and, doubtless, from many texts; and, as he says, 'through God's grace, with great success.' It is not probable that, with his characteristic intensity of feeling, and holy fervor in preaching, he ever delivered the same sermon twice; but this was a subject so in unison with his own feelings and experience, that he must have dilated upon it with even unusual interest and earnestness. The marrow of all these exercises he concentrated in this treatise; and when his judgment was, by severe internal conflicts, fully matured—upon the eve of the close of his earthly pilgrimage, in the last year of his life, 1688—he published it in a pocket volume of eight sheets. It was soon translated into several languages and became so popular as to pass through ten editions in English by 1728. Like other favorite books, it was ornamented with some very inferior woodcuts.

The object of the author is fully explained in the title of his book. It is to display the riches of Divine grace and mercy to the greatest sinners—even to those whose conduct entitled them to be called 'Satan's colonels, and captains, the leaders of his people; and to such as most stoutly make head against the Son of God.' It is to those who feel themselves to be such, and who make a proper estimate of their own characters, as in the sight of God, that the gracious proclamations of the gospel are peculiarly directed. They to whom much is forgiven, love much; and the same native energies which had been misdirected to promote evil, when sanctified and divinely guided, become a great blessing to the church, and to society at large.

Bunyan does not stoop to any attempt to reconcile the humbling doctrines of grace to the self-righteous pride of those who, considering themselves but little sinners would feel contaminated by the company of those who had been such great sinners, although they were pardoned and sanctified by God. His great effort was directed to relieve the distress and despair of those who were suffering under deep convictions; still, his whole treatise shows that the doctrine of salvation by grace, of free gift, is no encouragement to sin that grace may abound, as some have blasphemously asserted. It is degrading to the pride of those who have not drunk so deeply of sin, to be placed upon a level with great sinners.

But the disease is the same—in breaking one commandment, the whole law is violated; and, however, in some morals leprosy does not make such fearful ravages as in others, the slightest taint conveys moral, spiritual, and eternal death. ALL, whether young or old, great or small, must be saved by grace, or fall into perdition. The difference between the taint of sin, and its awfully developed leprosy, is given. Who is so ready to fly to the physician as those who feel their case to be desperate? and, when cured, they must love the Saviour most.

Comparatively little sins before conviction, when seen in the glass of God's law, and in his holy presence, become great ones. Those who feel themselves to be great sinners are peculiarly invited to the arms of the Saviour, who saves to the uttermost ALL that come unto him; and it is thus that peculiar consolation is poured in, and the broken heart is bound up. We are then called by name, as Bunyan forcibly describes it, as men called by name before a court. 'Who first cry out, "Here, Sir"; and then shoulder and crowd, and say, "Pray to give way, I am called into the court."

This is thy case, wherefore say, "Stand away, devil, Christ calls me; stand away, unbelief, Christ calls me; stand away, all ye my discouraging apprehensions, for my Saviour calls me to him to receive of his mercy."' 'Wherefore, since Christ says come, let the angels make a lane, and let all men give place, that the Jerusalem sinner may come to Jesus Christ for mercy.' How characteristic is this of the peculiarly striking style of Bunyan! How solemn his warnings! 'The invitations of the gospel will be, to those who refuse them, the hottest coals in hell.' His reasonings against despair are equally forcible: ''Tis a sin to begin to despair before one sets his foot over the threshold of hell gate.

What! The despair of bread in a land that is full of corn! despair of mercy, when our God is full of mercy! when he goes about by his ministers, beseeching of sinners to be reconciled unto him! Thou scrupulous fool, where canst thou find that God was ever false to his promise, or that he ever deceived the soul that ventured itself upon him?' This whole treatise abounds with strong consolation to those who are beset with fears, and who, because of these, are ready to give way to despair; it ought to be put into the hands of all such, let them belong to what party they may; for, like our author's other books, nothing of a sectarian nature can be traced in it, except we so call the distinguishing truths of evangelical religion. There are some very interesting references to Bunyan's experience and life, and one rather singular idea, in which I heartily concur; it is, that the glorified saints will become part of the heavenly hierarchy of angels, and take the places of those who fell from that exalted state (Rev 22:8,9).
To those whose souls are invaded by despair, or who fear that they have committed the sin against the Holy Ghost—to all who pant to have their faith strengthened, and hopes brightened, this little work is most earnestly and affectionately commended.

Works of John Bunyan -PRISON MEDITATIONS DIRECTED TO THE HEART OF SUFFERING SAINTS AND REIGNING SINNERS 2

 

By John Bunyan, in Prison, 1665

PRISON MEDIATIONS

PRISON MEDIATIONS

    1. Friend, I salute thee in the Lord,
    And wish thou may'st abound
    In faith, and have a good regard
    To keep on holy ground.

    2. Thou dost encourage me to hold
    My head above the flood,
    Thy counsel better is than gold,
    In need thereof I stood.

    3. Good counsel's good at any time,
    The wise will it receive,
    Though fools count he commits a crime
    Who doth good counsel give.

    4. I take it kindly at thy hand
    Thou didst unto me write,
    My feet upon Mount Zion stand,
    In that take thou delight.

    5. I am, indeed, in prison now
    In body, but my mind
    Is free to study Christ, and how
    Unto me he is kind.

    6. For though men keep my outward man
    Within their locks and bars,
    Yet by the faith of Christ I can
    Mount higher than the stars.

    7. Their fetters cannot spirits tame,
    Nor tie up God from me;
    My faith and hope they cannot lame,
    Above them I shall be.

    8. I here am very much refreshed
    To think when I was out,
    I preached life, and peace, and rest
    To sinners round about.

    9. My business then was souls to save,
    By preaching grace and faith;
    Of which the comfort now I have,
    And have it shall till death.

    10. They were no fables that I taught,
    Devised by cunning men,
    But God's own Word, by which were caught
    Some sinners now and then.

    11. Whose souls by it were made to see
    The evil of their sin;
    And need of Christ to make them free
    From death which they were in.

    12. And now those very hearts that then
    Were foes unto the Lord,
    Embrace his Christ and truth, like men
    Conquered by his word.

    13. I hear them sigh and groan, and cry
    For grace, to God above;
    They loathe their sin, and to it die,
    'Tis holiness they love.

    14. This was the work I was about
    When hands on me they laid,
    'Twas this from which they pluck'd me out,
    And vilely to me said,

    15. You heretic, deceiver, come,
    To prison you must go;
    You preach abroad, and keep not home,
    You are the church's foe.

    16. But having peace within my soul,
    And truth on every side,
    I could with comfort them control,
    And at their charge deride.

    17. Wherefore to prison they me sent,
    Where to this day I lie,
    And can with very much content
    For my profession die.

    18. The prison very sweet to me
    Hath been since I came here,
    And so would also hanging be,
    If God would there appear.

    19. Here dwells good conscience, also peace
    Here be my garments white;
    Here, though in bonds, I have release
    From guilt, which else would bite.

    20. When they do talk of banishment,
    Of death, or such-like things;
    Then to me God sends heart's content,
    That like a fountain springs.

    21. Alas! they little think what peace
    They help me to, for by
    Their rage my comforts do increase;
    Bless God therefore do I.

    22. If they do give me gall to drink,
    Then God doth sweetn'ning cast
    So much thereto, that they can't think
    How bravely it doth taste.

    23. For, as the devil sets before
    Me heaviness and grief,
    So God sets Christ and grace much more,
    Whereby I take relief.

    24. Though they say then that we are fools
    Because we here do lie,
    I answer, goals are Christ his schools,
    In them we learn to die.

    25. 'Tis not the baseness of this state
    Doth hide us from God's face,
    He frequently, both soon and late,
    Doth visit us with grace.

    26. Here come the angels, here come saints,
    Here comes the Spirit of God,
    To comfort us in our restraints
    Under the wicked's rod.

    27. God sometimes visits prisons more
    Than lordly palaces,
    He often knocketh at our door,
    When he their houses miss.

    28. The truth and life of heavenly things
    Lift up our hearts on high,
    And carry us on eagles' wings,
    Beyond carnality.

    29. It take away those clogs that hold
    The hearts of other men,
    And makes us lively, strong and bold
    Thus to oppose their sin.

    30. By which means God doth frustrate
    That which our foes expect;
    Namely, our turning th' Apostate,
    Like those of Judas' sect.

    31. Here comes to our rememberance
    The troubles good men had
    Of old, and for our furtherance,
    Their joys when they were sad.

    32. To them that here for evil lie
    The place is comfortless,
    But not to me, because that I
    Lie here for righteousness.

    33. The truth and I were both here cast
    Together, and we do
    Lie arm in arm, and so hold fast
    Each other; this is true.

    34. This goal to us is as a hill,
    From whence we plainly see
    Beyond this world, and take our fill
    Of things that lasting be.

    35. From hence we see the emptiness
    Of all this world contains;
    And here we feel the blessedness
    That for us yet remains.

    36. Here we can see how all men play
    Their parts, as on a stage,
    How good men suffer for God's way,
    And bad men at them rage.

    37. Here we can see who holds that ground
    Which they in Scripture find;
    Here we see also who turns round
    Like weathercocks with wind.

    38. We can also from hence behold
    How seeming friends appear
    But hypocrites, as we are told
    In Scripture every where.

    39. When we did walk at liberty,
    We were deceiv'd by them,
    Who we from hence do clearly see
    Are vile deceitful men.