The Jerusalem Sinner Saved; or, Good News for the Vilest of Men

by John Bunyan

It is true, he saith, that repentance and remission of sins must go together, but yet remission is sent to the chief, the Jerusalem sinner; nor doth repentance lessen at all the Jerusalem sinner’s crimes; it diminisheth none of his sins, nor causes that there should be so much as half a one the fewer: it only puts a stop to the Jerusalem sinner’s course, and makes him willing to be saved freely by grace; and for time to come to be governed by that blessed word that has brought the tidings of good things to him.

Besides, no man shews himself willing to be saved that repenteth not of his deeds; for he that goes on still in his trespasses, declares that he is resolved to pursue his own damnation further.

Learn then to judge of the largeness of God’s heart, and of the heart of his Son Jesus Christ, by the word; judge not thereof by feeling, nor by the reports of thy conscience; conscience is oftentimes here befooled and made to go quite beside the word. It was judging without the word that made David say, I am cast off from God’s eyes, and shall perish one day by the hand of Saul; Psalm xxxi. 22; 1 Sam. xxvii. 1.

The word had told him another thing; namely, that he should be king in his stead. Our text says also, that Jesus Christ bids preachers, in their preaching repentance and remission of sins, begin first at Jerusalem, thereby declaring most truly the infinite largeness of the merciful heart of God and his Son, to the sinful children of men.

Judge thou, I say, therefore, of the goodness of the heart of God and his Son, by this text, and by others of the same import; so shalt thou not dishonour the grace of God, nor needlessly fright thyself, nor give away thy faith, nor gratify the devil, nor lose the benefit of his word. I speak now to weak believers.

Secondly, Would Jesus Christ have mercy offered in the first place to the biggest sinners, to the Jerusalem sinners? then, by this also, you must learn to judge of the sufficiency of the merits of Christ; not that the merits of Christ can be comprehended, for that they are beyond the conceptions of the whole world, being called the unsearchable riches of Christ; but yet they may be apprehended to a considerable degree. Now, the way to apprehend them most, is, to consider what offers, after his resurrection, he makes of his grace to sinners; for to be sure he will not offer beyond the virtue of his merits; because, as grace is the cause of his merits, so his merits are the basis and bounds upon and by which his grace stands good, and is let out to sinners.

Doth he then command that his mercy should be offered in the first place to the biggest sinners? It declares, that there is sufficiency in his blood to save the biggest sinners. The blood of Jesus Christ cleanseth from all sin. And again, “Be it known unto you therefore, men and brethren, that through this man (this man’s merits) is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses;” Acts xiii. 38.

Observe then thy rule to make judgment of the sufficiency of the blessed merits of thy Saviour. If he had not been able to have reconciled the biggest sinners to his Father by his blood, he would not have sent to them, have sent to them in the first place, the doctrine of remission of sins; for remission of sins is through faith in his blood. We are justified freely by the grace of God, through the redemption that is in the blood of Christ. Upon the square, as I may call it, of the worthiness of the blood of Christ, grace acts, and offers forgiveness of sin to men; Eph. i. 7; chap. ii. 13, 14; Col. i. 20–22.

Hence, therefore, we must gather, that the blood of Christ is of infinite value, for that he offereth mercy to the biggest of sinners. Nay, further, since he offereth mercy in the first place to the biggest sinners, considering also, that this first act of his is that which the world will take notice of and expect it should be continued unto thee end. Also it is a disparagement to a man that seeks his own glory in what he undertakes, to do that for a sport, which he cannot continue and hold out in. This is our Lord’s own argument, “He began to build,” saith he, “but was not able to finish;” Luke xiv. 28.

Shouldst thou hear a man say, I am resolved to be kind to the poor, and should begin with giving handfuls of guineas, you would conclude, that either he is wonderful rich, or must straiten his hand, or will soon be at the bottom of his riches. Why, this is the case: Christ, at his resurrection, gave it out that he would be good to the world; and first sends to the biggest sinners, with an intent to have mercy on them. Now, the biggest sinners cannot be saved but by abundance of grace; it is not a little that will save great sinners; Rom. v. 17. And I say again, since the Lord Jesus mounts thus high at the first, and sends to the Jerusalem sinners, that they may come first to partake of his mercy, it follows, that either he has unsearchable riches of grace and worth in himself, or else he must straiten his hand, or his grace and merits will be spent before the world is at an end. But let it be believed, as surely as spoken, he is still as full as ever. He is not a jot the poorer for all the forgivenesses that he has given away to great sinners. Also he is still as free as at first; for he never yet called back this word, Begin at the Jerusalem sinners. And, as I said before, since his grace is extended according to the worth of his merits, I conclude, that there is the same virtue in his merits to save now, as there was at the very beginning.