Chapter 36

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.

40. These politicians that profest For base and worldly ends, Do now appear to us at best But Machiavellian friends.

41. Though men do say, we do disgrace Ourselves by lying here Among the rogues, yet Christ our face From all such filth will clear.

42. We know there’s neither flout nor frown That we now for him bear, But will add to our heavenly crown, When he comes in the air.

43. When he our righteousness forth brings Bright shining as the day, And wipeth off those sland’rous things That scorners on us lay.

44. We sell our earthly happiness For heavenly house and home; We leave this world because ’tis less, And worse than that to come.

45. We change our drossy dust for gold, From death to life we fly: We let go shadows, and take hold Of immortality.

46. We trade for that which lasting is, And nothing for it give, But that which is already his By whom we breath and live.

47. That liberty we lose for him, Sickness might take away: Our goods might also for our sin By fire or thieves decay.

48. Again, we see what glory ’tis Freely to bear our cross For him, who for us took up his, When he our servant was.

49. I am most free that men should see A hole cut thro’ mine ear; If others will ascertain me, They’ll hang a jewel there.

50. Just thus it is we suffer here For him a little pain, Who, when he doth again appear, Will with him let us reign.

51. If all must either die for sin A death that’s natural; Or else for Christ, ’tis best with him Who for the last doth fall.

52. Who now dare say we throw away Our goods or liberty, When God’s most holy Word doth say We gain thus much thereby?

53. Hark yet again, you carnal men, And hear what I shall say In your own dialect, and then I’ll you no longer stay.

54. You talk sometimes of valour much, And count such bravely mann’d, That will not stick to have a touch With any in the land.

55. If these be worth commending then, That vainly show their might, How dare you blame those holy men That in God’s quarrel fight?

56. Though you dare crack a coward’s crown, Or quarrel for a pin, You dare not on the wicked frown, Nor speak against their sin.

57. For all your spirits are so stout, For matters that are vain; Yet sin besets you round about, You are in Satan’s chain.

58. You dare not for the truth engage, You quake at prisonment; You dare not make the tree your stage For Christ, that King, potent.

59. Know then, true valour there doth dwell Where men engage for God, Against the devil, death, and hell, And bear the wicked’s rod.

60. These be the men that God doth count Of high and noble mind; These be the men that do surmount What you in nature find.

61. First they do conquer their own hearts, All worldly fears, and then Also the devil’s fiery darts, And persecuting men.

62. They conquer when they thus do fall, They kill when they do die: They overcome then most of all, And get the victory.

63. The worldling understands not this, ’Tis clear out of his sight; Therefore he counts this world his bliss, And doth our glory slight.

64. The lubber knows not how to spring The nimble footman’s stage; Neither can owls or jackdaws sing If they were in the cage.

65. The swine doth not the pearls regard, But them doth slight for grains, Though the wise merchant labours hard For them with greatest pains.

66. Consider man what I have said, And judge of things aright; When all men’s cards are fully played, Whose will abide the light?

67. Will those, who have us hither cast? Or they who do us scorn? Or those who do our houses waste? Or us, who this have borne?

68. And let us count those things the best That best will prove at last; And count such men the only blest, That do such things hold fast.

69. And what though they us dear do cost, Yet let us buy them so; We shall not count our labour lost When we see others’ woe.

70. And let saints be no longer blam’d By carnal policy; But let the wicked be asham’d Of their malignity.

THE JERUSALEM SINNER SAVED;

OR,

GOOD NEWS FOR THE VILEST OF MEN;

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.

BY JOHN BUNYAN, OF BEDFORD.

London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691.

ADVERTISEMENT BY THE EDITOR.

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 fervour 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 favourite books, it was ornamented with some very inferior wood-cuts.

The object of the author is fully explained in the title to 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 the moral 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 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 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! 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.

GEORGE OFFOR.

TO THE READER.

COURTEOUS READER,

ONE reason which moved me to write and print this little book was, because, though there are many excellent heart-affecting discourses in the world that tend to convert the sinner, yet I had a 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 scarce 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 an 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 most vile 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 on’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.

GOOD NEWS FOR THE VILEST OF MEN;

OR,

A HELP FOR DESPAIRING SOULS.

‘BEGINNING AT JERUSALEM.’—LUKE 24:47.

THE whole verse runs thus: ‘And that repentance and remission of sins should be preached in his name among all nations, ‘beginning at Jerusalem.’ The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. ‘Go-teach all nations,’ &c. (Matt 28:19) ‘Go ye into all the world, and preach the gospel to every creature’ (Mark 16:15). Only this clause is in special mentioned by Luke, who saith, that as Christ would have the doctrine of repentance and remission of sins preached in his name among all nations, so he would have the people of Jerusalem to have the first proffer thereof. Preach it, saith Christ, in all nations, but begin at Jerusalem.

The apostles, then, though they had a commission so large as to give them warrant to go and preach the gospel in all the world, yet by this clause they were limited as to the beginning of their ministry; they were to begin this work at Jerusalem. “Beginning at Jerusalem.”

Before I proceed to an observation upon the words, I must, but briefly, touch upon two things: namely, FIRST, Show you what Jerusalem now was. SECOND, Show you what it was to preach the gospel to them.

FIRST, Jerusalem is to be considered either, First, With respect to the descent of her people; or, Second, With respect to her preference and exaltation; or, Third, With respect to her present state, as to her decays.

First, As to her descent, she was from Abraham, [by] the sons of Jacob, a people that God singled out from the rest of the nations, to set his love upon them.

Secondly, As to her preference or exaltation, she was the place of God’s worship, and that which had in and with her the special tokens and signs of God’s favour and presence, above any other people in the world. Hence, the tribes went up to Jerusalem to worship; there was God’s house, God’s high-priest, God’s sacrifices accepted, and God’s eye, and God’s heart perpetually (Psa 76:1,2, 122; 1 Kings 9:3). But,

Thirdly, We are to consider Jerusalem also in her decays; for, as she is so considered, she is the proper object of our text, as will be further showed by and by.

Jerusalem, as I told you, was the place and seat of God’s worship, but now decayed, degenerated, and apostatized.2 The Word, the rule of worship, was rejected of them, and in its place they had put and set up their own traditions: they had rejected, also, the most weighty ordinances, and put in the room thereof their own little things (Matt 15; Mark 7). Jerusalem was therefore now greatly backslidden, and become the place where the truth and true religion were much defaced.

It was also now become the very sink of sin and seat of hypocrisy, and gulf where true religion was drowned. Here also now reigned presumption, and groundless confidence in God, which is the bane of souls. Amongst its rulers, doctors, and leaders, envy, malice, and blasphemy vented itself against the power of godliness, in all places where it was espied; as also against the promoters of it; yea, their Lord and Maker could not escape them.

In a word, Jerusalem was now become the shambles, the very slaughter-shop for saints. This was the place wherein the prophets, Christ, and his people, were most horribly persecuted and murdered. Yea, so hardened at this time was this Jerusalem in her sins, that she feared not to commit the biggest, and to bind herself, by wish, under the guilt and damning evil of it; saying, when she had murdered the Son of God, ‘His blood be on us, and on our children.’ And though Jesus Christ did, both by doctrine, miracles, and holiness of life, seek to put a stop to their villanies, yet they shut their eyes, stopped their ears, and rested not, till, as was hinted before, they had driven him out of the world. Yea, that they might, if possible, have extinguished his name, and exploded his doctrine out of the world, they, against all argument, and in despite of heaven, its mighty hand, and undeniable proof of his resurrection, did hire soldiers to invent a lie, saying, his disciples stole him away from the grave; on purpose that men might not count him the Saviour of the world, nor trust in him for the remission of sins.

They were, saith Paul, contrary to all men: for they did not only shut up the door of life against themselves, but forbade that it should be opened to any else. ‘Forbidding us,’ saith he, ‘to speak to the Gentiles, that they might be saved, to fill up their sins alway’ (1 Thess 2:14-16; Matt 23:35; 15:7-9; Mark 7:6-8; Matt 3:7-9; John 8:33,41; Matt 27:18; Mark 3:30; Matt 23:37; Luke 13:33,34; Matt 27:25; 20:11-16).

This is the city, and these are the people; this is their character, and these are their sins: nor can there be produced their parallel in all this world. Nay, what world, what people, what nation, for sin and transgression, could or can be compared to Jerusalem? especially if you join to the matter of fact the light they sinned against, and the patience which they abused. Infinite was the wickedness upon this account which they committed.