The Jerusalem Sinner Saved; or Good News for the Vilest Men by John Bunyan (classic books for 7th graders TXT) 📖

Object. But I am ashamed.

Answ. Oh! Do not be ashamed to be saved, sinner.

Object. But my old companions will mock me.

Answ. Oh! Do not be mocked out of eternal life, sinner.

Thy stubbornness affects, afflicts the heart of thy Saviour. Carest thou not for this? Of old he beheld the city, and wept over it. Canst thou hear this, and not be concerned? Luke xix. 41, 42. Shall Christ weep to see thy soul going on to destruction, and wilt thou sport thyself in that way? Yea, shall Christ, that can be eternally happy without thee, be more afflicted at the thoughts of the loss of thy soul, than thyself, who art certainly eternally miserable if thou neglectest to come to him.

Those things that keep thee and thy Saviour, on thy part asunder, are but bubbles; the least prick of an affliction will let out, as to thee, what now thou thinkest is worth the venture of heaven to enjoy.

Hast thou not reason? Canst thou not so much as once soberly think of thy dying hour, or of whither thy sinful life will drive thee then? Hast thou no conscience? or having one, is it rocked so fast asleep by sin, or made so weary with an unsuccessful calling upon thee, that it is laid down, and cares for thee no more? Poor man! thy state is to be lamented. Hast no judgment? Art not able to conclude, that to be saved is better than to burn in hell? and that eternal life, with God’s favour, is better than a temporal life in God’s displeasure? Hast no affection but what is brutish? what, none at all? no affection for the God that made thee? what! none for his loving Son that has shewed his love, and died for thee? Is not heaven worth thy affection? O poor man! which is strongest thinkest thou, God or thee? If thou art not able to overcome him, thou art a fool for standing out against him; Matt. v. 25, 26. “It is a fearful thing to fall into the hands of the living God.” He will gripe hard; his fist is stronger than a lion’s paw; take heed of him, he will be angry if you despise his Son; and will you stand guilty in your trespasses, when he offereth you his grace and favour? Exod. xxxiv. 6, 7; Heb. x. 29-31.

Now we come to the text, “Beginning at Jerusalem.” This text, though it be now one of the brightest stars that shineth in the Bible, because there is in it, as full, if not the fullest offer of grace that can be imagined, to the sons of men; yet to them that shall perish from under this word, even this text will be to such, one of the hottest coals in hell.

This text, therefore, will save thee or sink thee: there is no shifting of it: if it saves thee, it will set thee high; if it sinks thee, it will set thee low.

But, I say, why so unconcerned? Hast no soul? or dost think thou mayst lose thy soul, and save thyself? Is it not pity, had it otherwise been the will of God, that ever thou wast made a man, for that thou settest so little by thy soul?

Sinner, take the invitation; thou art called upon to come to Christ: nor art thou called upon but by order from the Son of God though thou shouldst happen to come of the biggest sinners; for he has bid us offer mercy, as to all the world in general, so, in the first place, to the sinners of Jerusalem, or to the biggest sinners.

Fifthly, Would Jesus Christ have mercy offered in thee first place, to the biggest sinners? then this shews how unreasonable a thing it is for men to despair of mercy: for those that presume, I shall say something to them afterward.

I now speak to them that despair.

There are four sorts of despair. There is the despair of devils; there is the despair of souls in hell; there is the despair that is grounded upon men’s deficiency; and there is the despair that they are perplexed with that are willing to be saved, but are too strongly borne down with the burthen of their sins.

The despair of devils, the damned’s despair, and that despair that a man has of attaining of life because of his own deficiency, are all unreasonable. Why should not devils and damned souls despair? yea, why should not man despair of getting to heaven by his own abilities? I therefore am concerned only with the fourth sort of despair, to wit, with the despair of those that would be saved, but are too strongly borne down with the burden of their sins.

I say, therefore, to thee that art thus, And why despair? Thy despair, if it were reasonable, should flow from thee, because found in the land that is beyond the grave, or because thou certainly knowest that Christ will not, or cannot save thee.

But for the first, thou art yet in the land of the living; and for the second, thou hast ground to believe the quite contrary; Christ is able to save to the uttermost them that come to God by him; and if he were not willing, he would not have commanded that mercy, in the first place, should be offered to the biggest sinners. Besides, he hath said, “And let him that is athirst come, and whosoever will, let him take the water of life freely;” that is, with all my heart. What ground now is here for despair? If thou sayst, The number and burden of my sins; I answer, Nay; that is rather a ground for faith: because such an one, above all others, is invited by Christ to come unto him, yea, promised rest and forgiveness if they come; Matt. xi. 28. What ground then to despair? Verily none at all. Thy despair then is a thing unreasonable and without footing in the word.

But I have no experience of God’s love; God hath given me no comfort, or ground of hope, though I have waited upon him for it many a day.

Thou hast experience of God’s love, for that he has opened thine eyes to see thy sins: and for that he has given thee desires to be saved by Jesus Christ. For by thy sense of sin thou art made to see thy poverty of spirit, and that has laid thee under a sure ground to hope that heaven shall be thine hereafter.

Also thy desires to be saved by Christ, has put thee under another promise, so there is two to hold thee up in them, though thy present burden be never so heavy, Matt. v. 3, 6. As for what thou sayst, as to God’s silence to thee, perhaps he has spoken to thee once or twice already, but thou hast not perceived it; Job xxxiii. 14, 15.

However, thou hast Christ crucified, set forth before thine eyes in the Bible, and an invitation to come unto him, though thou be a Jerusalem sinner, though thou be the biggest sinner; and so no ground to despair. What, if God will be silent to thee, is that ground of despair? Not at all, so long as there is a promise in the Bible that God will in no wise cast away the coming sinner, and so long as he invites the Jerusalem sinner to come unto him John vi. 37.

Build not therefore despair upon these things; they are no sufficient foundations for it, such plenty of promises being in the Bible, and such a discovery of his mercy to great sinners of old; especially since we have withal a clause in the commission given to ministers to preach, that they should begin with the Jerusalem sinners in their offering of mercy to the world.

Besides, God says, They that wait upon the Lord shall renew their strength, they shall mount up with wings like eagles; but perhaps it may be long first. “I waited long,” saith David, “and did seek the Lord;” and at length his cry was heard: wherefore he bids his soul wait on God, and says, For it is good so to do before thy saints; Psalm xl. 1; lxii. 5; lii. 9.

And what if thou waitest upon God all thy days? Is it below thee? And what if God will cross his book, and blot out the hand-writing that is against thee, and not let thee know it as yet? Is it fit to say unto God, Thou art hard-hearted? Despair not; thou hast no ground to despair, so long as thou livest in this world. It is a sin to begin to despair before one sets his foot over the threshold of hell-gates. For them that are there, let them despair and spare not; but as for thee, thou hast no ground to do it. What! despair of bread in a land that is full of corn! despair of mercy when our God is full of mercy! despair of mercy, when God goes about by his ministers, beseeching of sinners to be reconciled unto him! 2 Cor. v. 18-20.

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? He often calls upon sinners to trust him, though they walk in darkness, and have no light; Isa. 1. 10.

They have his promise and oath for their salvation, that flee for refuge to the hope set before them; Heb. vi. 17, 18.

Despair! when we have a God of mercy, and a redeeming Christ alive! For shame, forbear: let them despair that dwell where there is no God, and that are confined to those chambers of death which can be reached by no redemption.

A living man despair when he is chid for murmuring and complaining! Lam. iii. 39. Oh! so long as we are where promises swarm, where mercy is proclaimed, where grace reigns, and where Jerusalem sinners are privileged with the first offer of mercy, it is a base thing to despair.

Despair undervalues the promise, undervalues the invitation, undervalues the proffer of grace. Despair undervalues the ability of God the Father, and the redeeming blood of Christ his Son. Oh unreasonable despair!

Despair makes man God’s judge; it is a controller of the promise, a contradicter of Christ in his large offers of mercy: and one that undertakes to make unbelief the great manager of our reason and judgment, in determining about what God can and will do for sinners.

Despair! It is the devil’s fellow, the devil’s master; yea, the chains with which he is captivated and held under darkness for ever: and to give way thereto in a land, in a state and time that flows with milk and honey, is an uncomely thing.

I would say to my soul, O my soul! this is not the place of despair; this is not the time to despair in: as long as mine eyes can find a promise in the Bible, as long as there is the least mention of grace, as long as there is a moment left me of breath or life in this world; so long will I wait or look for mercy, so long will I fight against unbelief and despair.

This is the way to honour God and Christ; this is the way to set the crown on the promise; this is the way to welcome the invitation and inviter; and this is the way to thrust thyself under the shelter and protection of the word of grace. Never despair so long as our text is alive, for that doth sound it