homeward bound newsletter v13n01

8/9/2019 Homeward Bound Newsletter V13N01

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Volume 13 Homeward Bound Number 01

Our Thirteenth Year

“For other foundation can no man lay than that is laid, which is Jesus Christ.” (I Corinthians 3:11)

Homeward Bound Ministries – P. O. Box 3351 – Milford – Connecticut – 06460

(203) 449-6190 – [email protected]

Are You a Pagan?Can God tell you apart from somebody in the world, I mean some person who goes to church

on Sunday, calls themselves a Christian, carries around a Bible, tells others how to live their life, ye when the “church” crowd isn’t around acts like those who are in the world?

Oh, I know God can anddoes know the difference betweenHis own and those who are not.But do you? Are you deceiving your own self? The Bible says,“But be ye doers of the word, and not hearers only, deceiving your

own selves.” (James 1:22) Thekey to it then is obeying the Wordof God, being a follower, a truedisciple of Jesus Christ. Otherwise you’re simply a pagan, anunconverted one.

The Bible says, “Ye adulterersand adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is theenemy of God.” (James 4:4) As long as you live like those in the

world around you, live as though you had not been converted, you arestill a pagan, one who has yet to believe in the One, True God.

I remember when for a homework assignment years ago in church we were to find out what oursurnames meant. I was shocked to find that my name meant “pagan”, an unbaptized, unbelievingrustic person, one who had not yet received the faith. This came down to me, my family, in thEnglish through the French. This stunned me as I realized that in my heart though I claimed to be Christian, a follower of Jesus Christ, I was yet a pagan, an unbeliever. It hit me right between theyes. God spoke to me in a very real way through this. Even though I was struggling to find Him andlive in a manner pleasing to Him I yet knew deep in my heart that I had failed miserably. He reachedout of Eternity and into the depth of my life, my very soul showing me that He knew and most of al wanted me to know it as well. This is the depth of His love, care and concern for each and every on

of us.The Bible says, “The Lord is not slack concerning his promise, as some men count slackness

but is longsuffering to us-ward, not willing that any should perish, but that all should come torepentance.” (II Peter 3:9) He was not willing that I spend eternity in Hell and if that was not badenough then the lake of fire! He strove to insure that somehow I came to know Him and make aninformed and conscious choice for Him or against Him. God is certainly no slacker! And whapromise is this that Peter is referring to here? That the Lord will return for us and for all those whhave received pardon for their sins through Him and that through repentance and bring us to aneternal place of joy and peace to ever share His love. (continued on page two)



Homeward Bound Ministries – Volume 13 – Number 01.



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Are You a Pagan? (continued from page one)

The antidote for paganism is simply belief in Jesus Christ as Lord and Savior. Paul lays it ouso simply in Romans. “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe inthine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man

believeth unto righteousness; and with the mouth confession is made unto salvation.” (Romans10:9-10) It is a matter a truly believing in an ongoing ancontinual manner and thenconfessing it with your mouthand then letting your life matchup with your words!

Believing what?Believing that Jesus Christ isthe perfect sacrifice for yoursins and that He, in Hissuffering and death on Calvaryand subsequent resurrectionthree days later in victory overSatan, death and sin, hasimparted to you that samepower. You have the power tolive in victory over sin and do soin a manner pleasing to God

rejecting the pagan lifestyle you lived previously. It is truly far simpler than the theologians lead youto believe! Read your Bible for yourself. Pray. Ask Him to reveal Himself to you. If you truly want tknow the Truth He will reveal it to you, He will hold nothing back if your heart is genuinely open toHim. See where He speaks through the prophet Jeremiah, “Call unto me, and I will answer thee, and

show thee great and mighty things, which thou knowest not.” (Jeremiah 33:3) Though it appearsHe is speaking specifically to the prophet only here, He speaks to us all over the ages through these words and you will not be denied!

Paganism is afatally flawed diseasethat will condemn youto a life of ignoranceand defeat here onthe Earth and willcause you to spendeternity apart from

Him afterwards in aplace originally created for the deviland the fallen angels, a place of torment and suffering. Insure that you have been inoculated against paganism today. Be very sure you have obtained the antidote and have noreceived a placebo! You’ll be very glad you did.

John Payne






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The Placebo Effect

Placebo. A Latin word meaning “I shall please.” Medically speaking, the placebo effect is ameasurable, observable or felt improvement in the health, attitude or overall well being of anindividual being treated that is not directly attributed to a specific medication or a treatment that has

been administered. A placebo is a pharmacologically inert substance, such as saline solution or starch tablet that produces an effect similar to what would be expected of a pharmacologically activesubstance, such as an antibiotic, painkiller or othersuch medication. Drug companies run trials onnew products that they desire to introduce to themarket that often include participants taking boththe actual medication and a placebo to test theireffectiveness.

Satan is a physician of death prescribingand distributing vast amounts of placebos. He hassuch a broad variety at his command, one to suit

every type of situation or requirement. He will lull you into a false sense of eternal security with anarray of church types and ministries. Thetelevision, radio and bookstalls are filled with onethat will appeal to you. Sunday mornings across the nation millions gather in places of worship thaare, in actuality, mortuaries, waiting rooms for the dead and dying. Of this I am certain. I know thi because there are millions who have taken their fill of his opiates and sedatives and though they sit inthe pews every Sunday, listen to their radio programs, watch their televisions or read their millions o books they are spiritually dead, having missed out on the true medicine for their sin sick and dyingsouls.

How will you know whether the church

you have been attending all these years, threlationship you profess to have with God isthe real thing or just a placebo? Well, on theday that you breathe your last here on thisplanet and drop in a heap on the floor and yoursoul is whisked away to judgment and stand before Him you will know for certain.

You see, the placebo that Satan is plyingon this earth, the pill that he is attempting tohave every man, woman and child swallow, ismeant to prevent them from meeting and

having a genuine, authentic, soul-savingrelationship with Jesus Christ. Examine yourheart and soul against the Word of God, the

Bible, and see whether the medicine of the ages has been applied to your soul in reality. Or perhap you are like the millions that surround you, lying deceived and being deceived by the devil and wilhear on that last day those words that will cause such pain and anguish which will launch you into aneternity of agony, “I never knew you! Depart from me ye that work iniquity!” (Matthew 7:23) Those Words will ring in your ears throughout time. (continued on page four)






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The Placebo Effect (continued from page three)

Oh yes, I shall please . . . placebo. Satan’little message, his desire to thwart God’s plan toreconcile man to Himself has been very effective over

the millennia. Are you one of those who haveswallowed his pills? Be certain that Satan is real, hiplan is real and it began in the Garden of Eden wherehe lied to Eve. Since that day he has workedeffectively against God and man, attempting to bringthe pinnacle of God’s creation, the soul of man, downto the pit with him.

Oh, the blood of Christ is that antidote and wilquickly expose the paucity of the devil’s pharmacyLiberally applied from the cross at Calvary it hasexposed Satan for who he truly is, the arch deceiver

and father of all lies. The Spirit of God Who indwellsman when we surrender and submit to the Lordshipof Jesus Christ detects and reveals his evil presenceand directs us in battle against him so that we maystand victorious.

Placebo! Placebo? No! Not for me! I wasonce lulled into slumber, wasting away under thedeath sentence prescribed by that doctor of eterna

death. He had me in his infernal clutches, destined for an eternity in hell. When I was finally rescuedfrom my pit of destruction by Jesus Himself, at the end of my rope, I repented of the wicked life I had led and this precious blood was liberally applied and my sins were washed away! Istood up with newfound strength in my inner man and Satan was crushed. The chains with which I was bound were brokenand I was no longer his slave, no longer a slave to sin. Jesussaved me and set me free and now I am bound to Him andHis bondservant for ever and ever!

Read these precious Words of Truth from our brotherthe apostle Paul to the saints in Rome: “Know ye not, that towhom ye yield yourselves servants to obey, his servants yeare to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16) Yes, dear brethren! They are true. We are either slaves to Christ or

slaves to Satan and sin. Few men of God will tell you this.Make up your minds to be free in Christ forever more. Rejectthe placebo that is but only a nominal substitute for the genuine and authentic freedom that comesfrom a real relationship with Christ. THAT, the deception from the devil, will not save you on the day you stand before Him in judgment. Allow the true medicine, the effective, efficacious blood of Christo wash over your soul and set you completely free! Join with me in rejoicing in our Lord and Savioand spread this message to all the captives that they too might be set free. Hallelujah!!

John Payne






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How to Try the Spirits by A. W. Tozer

THESE ARE THE TIMES that try men's souls. The Spirit hasspoken expressly that in the latter times some should depart from thefaith, giving heed to seducing spirits and doctrines of demons;speaking lies in hypocrisy; having their conscience seared with a hotiron. Those days are upon us and we cannot escape them; we musttriumph in the midst of them, for such is the will of God concerningus.

Strange as it may seem, the danger today is greater for thefervent Christian than for the lukewarm and the self-satisfied. Theseeker after God's best things is eager to hear anyone who offers a way by which he can obtain them. He longs for some new experience,some elevated view of truth, some operation of the Spirit that will raisehim above the dead level of religious mediocrity he sees all around him,and for this reason he is ready to give a sympathetic ear to the new and the

wonderful in religion, particularly if it is presented by someone with an attractive personality and reputation for superior godliness.

Now our Lord Jesus. that great Shepherd of the sheep, has not left His flock to the mercy of the wolves. He has given us the Scriptures, the Holy Spirit and natural powers of observation, and Heexpects us to avail ourselves of their help constantly. "Prove all things; hold fast that which is good,said Paul (I Thessalonians 5:21). "Beloved, believe not every spirit," wrote John, "but try the spiritswhether they are of God: because many false prophets are gone out into the world" (I John 4:1)"Beware of false prophets," our Lord warned, "which come to you in sheep's clothing, but inwardly

they are ravening wolves" (Matthew 7:15). ThenHe added the word by which they may be tested"Ye shall know them by their fruits."

From this it is plain not only that thereshall be false spirits abroad, endangering ourChristian lives, but that they may be identifiedand known for what they are. And of course once we become aware of their identity and learn theirtricks their power to harm us is gone. "Surely invain the net is spread in the sight of any bird(Proverbs 1:17).

It is my intention to set forth here amethod by which we may test the spirits andprove all things religious and moral that come to

us or are brought or offered to us by anyone. And while dealing with these matters we should keep

in mind that not all religious vagaries are the work of Satan. The human mind is capable of plenty omischief without any help from the devil. Some persons have a positive genius for getting confusedand will mistake illusion for reality in broad daylight with the Bible open before them. Peter had suchin mind when he wrote, "Our beloved brother Paul also according to the wisdom given unto himhath written unto you; as also in all his epistles, speaking in them of these things; in which are somthings hard to be understood, which they that are unlearned and unstable wrest, as they do also theother scriptures, unto their own destruction" (II Peter 3:15-16). (continued on page six)






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How to Try the Spirits (continued from page five)

It is unlikely that the confirmed apostles of confusion will read what is written here or that they would profit much if they did; but there are many sensible Christians who have been led astray but arehumble enough to admit their mistakes and are now ready to return unto the Shepherd and Bishop o

their souls. These may be rescued from false paths. More important still, there are undoubtedly largenumbers of persons who have not left the true way but who want a rule by which they can teseverything and by which they may prove the quality of Christian teaching and experience as theycome in contact with them day after day throughout their busy lives. For such as these Imake available here a little secret by which I havetested my own spiritual experiences and religiousimpulses for many years.

Briefly stated the test is this: This new doctrine, this new religious habit, this new view of truth, this new spiritual experience how has it

affected my attitude toward and my relation toGod, Christ, the Holy Scriptures, self, otherChristians, the world and sin. By this sevenfold test we may prove everything religious and know beyond a doubt whether it is of God or not. By thefruit of the tree we know the kind of tree it is. So we have but to ask about any doctrine orexperience, What is this doing to me? and we know immediately whether it is from above or from below.

1.) One vital test of all religious experience is how it affects our relation to God, our concept of God and our attitude toward Him. God being who He ismust always be the supreme arbiter of all things religious. The universe came into existence as amedium through which the Creator might show forth His perfections to all moral and intellectua beings: "I am the Lord: that is my name: and my glory will I not give to another" (Isaiah 42:8)"Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all thingsand for thy pleasure they are and were created" (Revelation 4:11).

The health and balance of the universe require that in all things God should be magnified"Great is the Lord, and greatly to be praised; and his greatness is unsearchable." God acts only forHis glory and whatever comes from Him must be to His own high honor. Any doctrine, anyexperience that serves to magnify Him is likely to be inspired by Him. Conversely, anything that veilHis glory or makes Him appear less wonderful is sure to be of the flesh or the devil.

The heart of man is like a musical instrument and may be played upon by the Holy Spirit, by anevil spirit or by the spirit of man himself. Religious emotions are very much the same, no matter whothe player may be. Many enjoyable feelings may be aroused within the soul by low or even idolatrou worship. The nun who kneels "breathless with adoration" before an image of the Virgin is having agenuine religious experience. She feels love, awe and reverence, all enjoyable emotions, as certainly aif she were adoring God. The mystical experiences of Hindus and Sufis cannot be brushed aside asmere pretense. Neither dare we dismiss the high religious flights of spiritists and other occultists asimagination. These may have and sometimes do have genuine encounters (continued on page seven)






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How to Try the Spirits (continued from page six)

with something or someone beyond themselves. In the same manner Christians are sometimes leinto emotional experiences that are beyond their power to comprehend. I have met such and theyhave inquired eagerly whether or not their experience was of God.

The big test is, What has this done to my relationship to the God and Father of our Lord JesusChrist? If this new view of truth-this new encounter with spiritual things-has made me love Godmore, if it has magnified Him in my eyes, if it has purified my concept of His being and caused Him toappear more wonderful than before, then I may conclude that I have not wandered astray into thepleasant but dangerous and forbidden paths of error.

2.) The next test is: How has this newexperience affected my attitude towardthe Lord Jesus Christ? Whatever placepresent-day religion may give to ChristGod gives Him top place in earth and inheaven. "This is my beloved Son, inwhom I am well pleased," spoke the voice of God from heaven concerninour Lord Jesus. Peter, full of the HolySpirit, declared: "God hath made thatsame Jesus, whom ye have crucifiedboth Lord and Christ" (Acts 2:36)Jesus said of Himself, "I am the waythe truth, and the life: no man comethunto the Father, but by me." AgainPeter said of Him, "Neither is theresalvation in any other: for there is

none other name under heaven given among men, whereby we must be saved" (Acts 4:12). The whole book of Hebrews is devoted to the idea that Christ is above all others. He is shown to be above Aaron and Moses, and even the angels are called to fall down and worship Him. Paul says that He isthe image of the invisible God, that in Him dwells the fullness of the Godhead bodily and that in althings He must have the preeminence. But time would fail me to tell of the glory accorded Him byprophets, patriarchs, apostles, saints, elders, psalmists, kings and seraphim. He is made unto us wisdom and righteousness and sanctification and redemption. He is our hope, our life, our all and allnow and forevermore.

All this being true, it is clear that He must stand at the center of all true doctrine, all acceptablpractice and all genuine Christian experience. Anything that makes Him less than God has declaredHim to be is delusion pure and simple and must be rejected, no matter how delightful or how

satisfying it may for the time seem to be.Christless Christianity sounds contradictory but it exists as a real phenomenon in our day

Much that is being done in Christ's name is false to Christ in that it is conceived by the fleshincorporates fleshly methods, and seeks fleshly ends. Christ is mentioned from time to time in thesame way and for the same reason that a self-seeking politician mentions Lincoln and the flag, toprovide a sacred front for carnal activities and to deceive the simplehearted listeners. This giveaway ithat Christ is not central: He is not all and in all. (continued on page eight)






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How to Try the Spirits (continued from page seven)

Again, there are psychic experiences that thrill the seeker and lead him to believe that he haindeed met the Lord and been carried to the third heaven; but the true nature of the phenomenon isdiscovered later when the face of Christ begins to fade from the victim's consciousness and he comes

to depend more and more upon emotional jags as a proof of his spirituality.If on the other hand the new experience tends to make Christ indispensable, if it takes ourinterest off our feeling and places it in Christ, we are on the right track. Whatever makes Christ dearto us is pretty sure to be from God.

3.) Another revealing test of the soundness of religious experience is, How does it affect my attitudetoward the Holy Scriptures? Did this new experience, this new view of truth, spring out of the Word oGod itself or was it the result of some stimulus that lay outside the Bible? Tender-hearted Christians often become victims of strong psychological pressure appliedintentionally or innocently by someone's personaltestimony, or by a colorful story told by a fervent preacher who may speak with prophetic finality but who has notchecked his story with the facts nor tested the soundness of his conclusions by the Word of God.

Whatever originates outside the Scriptures shouldfor that very reason be suspect until it can be shown to bein accord with them. If it should be found to be contrary tothe Word of revealed truth no true Christian will accept itas being from God. However high the emotional content,no experience can be proved to be genuine unless we canfind chapter and verse authority for it in the Scriptures."To the word and to the testimony" must always be the last

and final proof. Whatever is new or singular should also be viewed

with a lot of caution until it can furnish scriptural proof of its validity. Over the last half-century quite a number of unscriptural notions have gained acceptance amongChristians by claiming that they were among the truthsthat were to be revealed in the last days. To be sure, say the advocates of this latter-daylight theory Augustine did not know, Luther did not, John Knox, Wesley, Finney and Spurgeon did nounderstand this; but greater light has now shined upon God's people and we of these last days havethe advantage of fuller revelation. We should not question the new doctrine nor draw back from thisadvanced experience. The Lord is getting His Bride ready for the marriage supper of the Lamb. We

should all yield to this new movement of the Spirit. So they tell us.The truth is that the Bible does not teach that there will be new light and advanced spiritua

experiences in the latter days; it teaches the exact opposite. Nothing in Daniel or the New Testamenepistles can be tortured into advocating the idea that we of the end of the Christian era shall enjoylight that was not known at its beginning. Beware of any man who claims to be wiser than the apostleor holier than the martyrs of the Early Church. The best way to deal with him is to rise and leave hispresence. You cannot help him and he surely cannot help you. (continued on page nine)






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How to Try the Spirits (continued from page eight)

Granted, however, that the Scriptures may not always be clear and that there are differences ointerpretation among equally sincere men, this test will furnish all the proof needed of anythingreligious, viz., What does it do to my love for and appreciation of the Scriptures?

While true power lies not in the letter of the text but in the Spirit that inspired it, we shouldnever underestimate the value of the letter. The text of truth has the same relation to truth as thehoneycomb has to honey. One serves as a receptacle forthe other. But there the analogy ends. The honey can beremoved from the comb, but the Spirit of truth cannoand does not operate apart from the letter of the HolyScriptures.

For this reason a growing acquaintance with theHoly Spirit will always mean an increasing love for theBible. The Scriptures are in print what Christ is inperson. The inspired Word is like a faithful portrait ofChrist. But again the figure breaks down. Christ is in theBible as no one can be in a mere portrait, for the Bible isa book of holy ideas and the eternal Word of the Father

can and does dwell in the thought He has Himself inspired. Thoughts are things, and the thoughts othe Holy Scriptures form a lofty temple for the dwelling place of God.

From this it follows naturally that a true lover of God will be also a lover of His Word. Anythinthat comes to us from the God of the Word will deepen our love for the Word of God. This followlogically, but we have confirmation by a witness vastly more trustworthy than logic, viz., the concertedtestimony of a great army of witnesses living and dead. These declare with one voice that their love fothe Scriptures intensified as their faith mounted and their obedience became consistent and joyous.

If the new doctrine, the influence of that new teacher, the new emotional experience fills myheart with an avid hunger to meditate in the Scriptures day and night. I have every reason to believe

that God has spoken to my soul and that my experience is genuine. Conversely, if my love for theScriptures has cooled even a little, if my eagerness to eat and drink of the inspired Word has abated byas much as one degree, I should humbly admit that I have missed God's signal somewhere and frankly backtrack until I find the true way once more.

4.) Again, we can prove the quality of religious experience by its effect on the self-life.The Holy Spirit and the fallen human self are diametrically

opposed to each other. "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to theother: so that ye cannot do the things that ye would" (Galatians5:17). "They that are after the flesh do mind the things of the

flesh; but they that are after the Spirit the things of the Spirit . . .. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:5, 7).

Before the Spirit of God can work creatively in our heartsHe must condemn and slay the "flesh" within us; that is, He must have our full consent to displace ounatural self with the Person of Christ. This displacement is carefully explained in Romans 6, 7 and 8 When the seeking Christian has gone through the crucifying experience described in (continued on page ten)






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How to Try the Spirits (continued from page nine)

chapters 6 and 7 he enters into the broad, free regions of chapter 8. There self is dethroned andChrist is enthroned forever.

In the light of this it is not hard to see why the Christian's attitude toward self is such an

excellent test of the validity of his religious experiences. Most of the great masters of the deeper lifesuch as Fenelon. Molinos, John of the Cross, MadameGuyon and a host, of others, have warned againstpseudoreligious experiences that provide much carnalenjoyment but feel the flesh and puff up the heart withself-love.

A good rule is this: If this experience has servedto humble me and make me little and vile in my owneyes it is of God; but if it has given me a feeling of self-satisfaction it is false and should be dismissed asemanating from self or the devil. Nothing that comesfrom God will minister to my pride or self-congratulation. If I am tempted to be complacent and tofeel superior because I have had a remarkable vision oran advanced spiritual experience, I should go at once tomy knees and repent of the whole thing. I have fallen a victim to the enemy.

5.) Our relation to and our attitude toward our fellow Christians is another accurate test of religiousexperience.

Sometimes an earnest Christian will, after some remarkable spiritual encounter, withdrawhimself from his fellow believers and develop a spirit of faultfinding. He may be honestly convincedthat his experience is superior, that he is now in an advanced state of grace, and that the hoi polloi inthe church where he attends are but a mixed multitude and he alone a true son of Israel. He may

struggle to be patient with these religious worldlings, but his soft language and condescending smilereveal his true opinion of them-and of himself. This is a dangerous state of mind, and the moredangerous because it can justify itself by the facts. The brother has had a remarkable experience; hehas received some wonderful light on the Scriptures; he has entered into a joyous land unknown tohim before. And it may easily be true that the professed Christians with whom he is acquainted are worldly and dull and without spiritual enthusiasm. It is not that he is mistaken in his facts that provehim to be in error, but that his reaction to the facts is of the flesh. His new spirituality has made himless charitable.

The Lady Julian tells us in her quaint English how true Christian grace affects our attitudetoward others: "For of all things the beholding and loving of the Maker maketh the soul to seem lessin his own sight, and most filleth him with reverent dread and true meekness; with plenty of charity to

his fellow Christians." Any religious experience that fails to deepen our love for our fellow Christiansmay safely be written off as spurious.

The Apostle John makes love for our fellow Christians to be a test of true faith. "My littlechildren, let us not love in word, neither in tongue; but in deed and in truth. And hereby we knowthat we are of the truth, and shall assure our hearts before him" (I John 3:18-19). Again he says"Beloved, let us love one another: for love is of God; and every one that loveth is born of God, andknoweth God. He that loveth not knoweth not God; for God is love" (I John 4:7-8).

(continuedon page eleven






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How to Try the Spirits (continued from page ten)

As we grow in grace we grow in love toward all God's people. "Every one that loveth him thatbegot loveth him also that is begotten of him" (I John 5:1). This means simply that if we love God we will love His children. All true Christian experience will deepen our love for other Christians.

Therefore we conclude that whatever tends to separate us in person or in heart from our fellowChristians is not of God, but is of the flesh or of the devil. And conversely, whatever causes us to lovethe children of God is likely to be of God. "By this shall all men know that ye are my disciples, if yehave love one to another" (John 13:35).

6.) Another certain test of the source ofreligious experience is this: Note how itaffects our relation to and our attitude

toward the world.By "the world" I do not mean, of

course, the beautiful order of nature whichGod has created for the enjoyment of

mankind. Neither do I mean the world oflost men in the sense used by our Lord when He said, "God so loved the worldthat he gave his only begotten Sonthat whosoever believeth in him shouldnot perish, but have everlasting life

For God sent not his Son into the worldto condemn the world; but that the world

through him might be saved" (John 3:16-17). Certainly any true touch of God in the soul will deepenour appreciation of the beauties of nature and intensify our love for the lost. I refer here to somethingelse altogether.

Let an apostle say it for us: "All that is in the world, the lust of the flesh, and the lust of theeyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, andthe lust thereof: but he that doeth the will of God abideth for ever" (I John 2:16-17) .

This is the world by which we may test the spirits. It is the world of carnal enjoyments, ogodless pleasures, of the pursuit of earthly riches and reputation and sinful happiness. It carries on without Christ, following the counsel of the ungodly and being animated by the prince of the power othe air, the spirit that works in the children of disobedience (Ephesians 2:2). Its religion is a form ofgodliness, without power, which has a name to live but is dead. It is, in short, unregenerate humansociety romping on its way to hell, the exact opposite of the true Churchof God, which is a society of regenerate souls going soberly but joyfully on their way to heaven.

Any real work of God in our heart will tend to unfit us for the world's fellowship."Love not the world, neither the things that are inthe world. If any man love the world, the love of the Father is not inhim" (I John 2:15). "Be ye not unequally yoked together withunbelievers: for what fellowship hath righteousness withunrighteousness? and what communion hath light with darkness?" (II Corinthians 6:14). It may bestated unequivocally that any spirit that permits compromise with the world is a false spirit. Anyreligious movement that imitates the world in any of its manifestations is false (continued on page twelve)






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How to Try the Spirits (continued from page eleven)

to the cross of Christ and on the side of the devil and this regardless of how much purring its leadersmay do about "accepting Christ" or "letting God run your business."

7.) The last test of the genuineness of Christian experience is what it does to our attitude toward sin.The operations of grace within the heart of a believing man willturn that heart away from sin and toward holiness. "For the grace of God that bringeth salvation hath appeared to all men, teaching usthat, denying ungodliness and worldly lusts, we should live soberly,righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" (Titus 2:11-13).

I do not see how it could be plainer. The same grace that savesteaches that saved man inwardly, and its teaching is both negative andpositive. Negatively it teaches us to deny ungodliness and worldly lusts.Positively it teaches us to live soberly, righteously and godly right inthis present world.

The man of honest heart will find no difficulty here. He has butto check his own bent to discover whether he is concerned about sin inhis life more or less since the supposed work of grace was done. Anything that weakens his hatred of sin may be identified immediately as false to the Scriptures, tothe Saviour and to his own soul. Whatever makes holiness more attractive and sin more intolerablemay be accepted as genuine. "For thou art not a God that hath pleasure in wickedness: neither shalevil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity(Psalm 5:4-5).

Jesus warned, "There shall arise false Christs, and false prophets, and shall shew great signsand wonders; insomuch that, if it were possible, they should deceive the very elect." These words

describe our day too well to be coincidental. In the hope that the "elect" may profit by them I have setforth these tests. The result is in the hand of God.

Pictured at left are good friends Peter Hoover (L) ofGeorgia and Rick Botsford (R) of Florida. (Bothreaders of Homeward Bound.) They were reunitedafter a twenty-year plus absence. Peter wasinstrumental in leading Rick to Christ. They had notspoken since 1982 and arranged a visit at Rick’s

home while Peter was on a trip passing throughPeter was a member of Calvary Baptist Church inDarien, Connecticut, at the time, Rev. AnthonyGibson, Pastor. (He’s still there!) They had a

wonderful visit together and I promised to publishthis photograph. Sorry it took so long Peter. Rick’s

wonderful story was published in Volume 10Number 11, of the Homeward Bound Newsletter.






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THE WONDERFUL LOVE OF GOD A SermonDELIVERED ON SUNDAY MORNING, DECEMBER 22, 1850.BY THE REV. Charles Grandison Finney,

(of the Oberlin Collegiate Institute, America,) AT THE TABERNACLE MOORFIELDS.

"God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."--John iii.16

THE term world as here used does not mean the globe of earth on which we live--but the race of man. Inthis sense the term is often used. The world; the whole world; are terms often used to signify the men who livein the world, the race of man, as such. The term perish in this passage does not mean annihilation; it ismanifestly put in contrast to everlasting life, as the opposite of that. Everlasting life, as the term is here used, isnot merely everlasting existence--I know not the term is ever used in that sense in any other part of the Bible:

whether everlasting existence will be a blessing or not, will depend upon the state in which individuals exist, whether in happiness or misery. Under some circumstances everlasting existence might be anything but a blessing.

This everlasting life which is here spoken of is doubtless an everlasting living with God in heaven--aneverlasting existence combined with everlasting happiness; this is the eternal life so often spoken* of in theScriptures, and, doubtless, is that which is meant in this place. Now to perish is the opposite of this; it is notannihilation or a mere ceasing from existence, because to annihilate would ofttimes be no evil to the individualon whom the sentence should be inflicted; to a wretched being it would be not an evil at all, but a great favour.In short, it is very plain that to perish is the very opposite of everlasting life, and means what is expressed ineverlasting death, or a state of endless punishment.

In speaking from these words I propose to notice--I. THE OBJECT OF THIS LOVE.II. ITS NATURE.III. THE REASONS WHY THIS LOVE RESORTED TO SUCH A MEASURE AS TO GIVE THE ONLY

BEGOTTEN SON OF GOD FOR MEN.IV. THE NATURE AND NECESSITY OF THE FAITH WHICH CAN SECURE THIS GREAT END--THESALVATION OF THE SOUL.

I. The object of this love. The object of this love is the world; not a part of it, but the world. There is no reasonin the nature of things why one part of mankind should be loved, more than another part, because, observe,this love was not exercised to saints as such, and had not respect to the character of the men of the world; but it

was to a world of sinners, towards which this love was exercised. God loved men as a race, as sinners, theenemies of God. Now there was no reason why part of the race of sinners should be loved, and not all of them;and the same kind of love which could possibly love a part of men, of necessity, from its very nature loved the

whole of them--this is the only love, a universal love, which could have been exercised towards man by a good being. But this leads me to inquire in the next place into--

II. The nature of this love. And, first, I observe that it could not have been complacency, or a delight in the character of men, for there wasnothing in the character of the human race that could allow God to love them, or take any delight in theircharacter--that is most certain. It is impossible that God should have loved mankind with a complacent love;for that would have been to make him infinitely more wicked than they were themselves. What is implied inloving a wicked being? Why sympathy with his character is implied: God could not have loved them with acomplacent love without being infinitely more wicked than they, because for an infinite being to sympathize

with wicked natures he must himself be infinitely wicked. It is certain that this love (continued on page fourteen)






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THE WONDERFUL LOVE OF GOD (continued from page thirteen)

could not have had any respect to the character of men--they were not loved for their character, it is impossiblethat it should have been so.

But I remark again, this love could not have been mere emotion, for emotion does not influence the life without the will, emotion is not a cause; it will not give existence, even intense emotion will not; it is a merely

involuntary state of mind--something which belongs to the passions; it will often be a motive to action, andmay be a stimulus to the will, but mere passion never caused anything, causality is that which produces andlives in the will of every moral agent, and is a very different thing from emotion.

Again: it was not fondness for particular persons. There was no reason in God's nature, and no reasonin man, why God should exercise any such fondness. I remark again: that it was not an involuntary love, as ismanifest in what it did. It must have been voluntary, because we have here before us the evidence of itsefficiency; and it was an efficient love because it was voluntary love. Again: it was not an unreasonable state ofmind. There was, to be sure, nothing in the character of man to admit of a complacent love, yet it was not anunreasonable state of mind at all; it was not something prohibited by reason. We sometimes see affectionsamong men wholly unreasonable. We sometimes see deep affection in the form of what we call love, existingamong mankind in a way that is totally opposite to reason. But there was some good reason for this love ofGod--something which his own understanding and conscience sanctioned. There was something about men

which rendered it reasonable for God to love them, with a certain kind of love.I remark again: that the love which God actually did manifest was the only kind of love that could have been important to man. If the love of God had mere emotion, or pity, it would have done man no good. Thislove, then, must have been a reasonable affection; it must have been a reasonable love. Now when we look atthe nature of this love, if we do so in a simple and reasonable manner, there can be no doubt of what the realnature of this love is. I observe, that it was good-will or benevolence. This is evident from the fact, that itexerted itself for the good of the objects of it in a most striking and wonderful manner. It is plain that it wasgood-will, because it produced good action.

Again: it was an unselfish kind of love. The reason why God loved men was not because they deservedthat he should do them good--for they deserved evil only at his hands. Observe, there was a good reason why heshould love them, but they had no right to demand his love as a matter of justice, for they had forfeited allclaim to his affection or protection; and therefore, of course, justice did not demand that God should do themgood.

But let me say once more, the soul of man was so valuable, its happiness would be so infinitelyimportant, and its misery so great an evil, that God, looking at the intrinsic value of their souls, saw goodreason for loving them and doing them good--that is, God did the good for the sake of the good itself; he willedgood to them for the sake of the intrinsic and infinite value of this good to them considered in itself, and not

because they at all deserved it. They not only had no claim upon him for this love, but there were great reasonsfor his destroying them; yet, nevertheless so great was the value of their souls, so much did he pity them in viewof their coming and certain destruction, and so greatly did he love their happiness and desire it, thatovercoming all obstacles in the way he rose above any disposition to punish them, or retaliate upon them fortheir wickedness, and sought only to do them good. There was good reason for this as I have said, not in view ofthe actions of mankind, but in consideration of the value of their souls.

I remark once more: this love was a disinterested love; I mean that he did not propose any interest tohimself merely as the reason why he should do this thing--it was the love of the world--it was a disposition to

do them good; it was the love of their good that led him to do it. He did not propose to benefit them, in anysuch sense, as to secure to himself in any selfish sense, any great good--it was a totally disinterested love. As amatter of fact he did enjoy it himself, and yet it was a totally disinterested love, and so much the more will itglorify him. Just in proportion as he aimed to secure their interest with a single eye, in just that proportion didhe secure his own approbation and the admiration and glorification of all holy beings. By disinterested love I donot mean that he had no interest in it, for he had an infinite interest in what he did; but I mean that his love

was wholly unselfish--he sought to do good because of the value of the good itself.But let me say again: this must have been a love of amazing strength; it could not have been a feeble

state of mind; it must have been infinitely intense! Just think of it! (continued on page fifteen)






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THE WONDERFUL LOVE OF GOD (continued from page fifteen)

Let me say again: it was of course a universal love. It was not love to men alone; it extended to other worlds. And, no doubt, it was in reference, in a great measure, to other worlds that led him to take the coursehe did take in forgiving sin in this world. It was the good of his universal kingdom that led him to take thisparticular measure.

Again: his love was a holy love; it hated sin. It was very important, in as much as this love was exercisedtowards sinners, that something should be done to make the whole universe understand, that although it wasthe love of sinners as such, that it was not connivance at their sin. Indeed this was the grand and most materialpoint, as every man can see, that as his love was a love manifested to sinners, how he should sufficiently guardagainst the impression that he connived at their sins; for, observe, he was going to express great love forsinners, by laying himself out to do them good. Now, mark, how shall it be known that he was as much opposedto their sin as he had professed to be, and as the universal conscience demanded that he should be? It is adelicate thing oftentimes for human governors to manifest love and benevolence to those who are rebelsagainst the government. It is a very delicate thing for governments of great and extended empires to manifestdeep and anxious love for those who are enemies of the law and who set it at defiance. There is also muchdanger that the justice of the law will be thrown into the shade, that respect for the law shall be lost sight ofand that the sin involved in the rebellion should be forgotten. Now there was infinite danger of this in thegovernment of God; therefore it was necessary that while pardoning the sinner, he should as much as possibleshow his opposition to sin, and thus manifest plainly to the world that he did not connive at their sin.

But again; this love was just as truly as it was merciful; that is, it was just to the universe. There wereother interests beside the interest of sinners in his government. There were reasons why he should notendanger his authority and let down respect for his law. Now it is easy to see that justice to the universedemanded that he should be careful how he expressed the great and infinite love which he had in his hearttoward sinners. This leads me to notice--

III. The reasons for this wonderful measure of the Divine government. His love, observe, sought to compass the world's salvation--he sought to save those that deserved to die, and we are informed that he resorted to thismeasure by giving his only begotten Son for sinners--a wonderful measure indeed! Now, it is plain that thereason for this must have been anything but ill-will on the part of God. Again: it was anything else than angerat them that led him to do it. To be sure, in one point of view, he had a holy indignation at their sins; but it was

not this anger that led him to give his Son--he gave him in spite of this just and holy indignation at their sins. It was not God's anger then, but a merciful disposition that led God to require Christ to die for sinners. God wasdisposed to be merciful; this was the secret of the whole matter; this was the grand foundation of the wholearrangement: the very reason that God undertook their salvation, was that he loved them, and was disposed toshow them favour. It was not then, I say, the want of a merciful disposition, it was not hatred, but love ofsinners, the one great reason that led God to show mercy to men. There was one great reason in the Divinemind, the fundamental reason, his love for sinners. Now mark, it is said that God resorted to this measure ofgiving his Son to secure the good of the world--for several reasons which I will name, he did not retaliate uponthem for all their opposition to him. Now observe, there must have been some very weighty reasons, and somereasons that needed to be overcome, but which could not be overcome by any other measure than the one

which was actually adopted. We ought always to understand that God acts rationally, and for wise and goodreasons. Let no man, therefore, suppose that he resorted to any unnecessary measure of severity. No one can

rationally suppose that God resorted to any means that could have been avoided in the nature of the case. Nowhe had set his heart upon the means--wise means, and means that were demanded by the circumstances andthe occasion. Who can believe that any other means were resorted to? But let us look at the reasons for theparticular measure that was resorted to. It is of very great importance to understand them. We have seen thatGod had a good reason for the measure which he adopted; a sufficient reason, and a reason that could not have

been set aside or overcome; but let us now ascertain, if we can, what these reasons were. Whatever they were,they must have been sanctioned by the law of benevolence, or they could not have been virtue. If the measurehad not been one that was sanctioned by the eternal laws of God's own reason, he never could have resorted toit. But the fact is, it is simple enough, and it does not require any great knowledge (continued on page seventeen






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THE WONDERFUL LOVE OF GOD (continued from page sixteen)

to understand it: it only needs to be looked at, and everybody can see at once that such circumstances called forsuch a measure. Look at the subject--mankind had resisted the government of God, had denied the justice ofhis law, to which even the angels conform, and which is absolutely necessary to secure the well-being of theuniverse, and their own salvation. Now if God had seemed to connive at man's disobedience of his law, which

was the law of the entire universe, all other beings might have denied the justice of the law, and disobeyed italso. Observe, therefore, the whole universe, all the inhabitants of heaven had a strong interest in maintainingthis law. Now mark! This law had been disobeyed; a public lie had been told, and persisted in: the justice of thelaw had been, in a most deliberate manner, denied. Now what was to be done? It is evident that somethingmust be done which cannot be construed into a connivance of this rebellion. Now observe the relations of manand God. God's law had been trampled down, and the universe had their eye upon God to see what he woulddo--the well-being of the whole depended upon it. His relation to the universe demanded of him either toexecute the law or to make a demonstration on his own part, from his own heart--for it was his estimation ofthe law that the universe needed. It was for him to act, and everything depended on the course that he took. Itis easy to see that the honour of the law might be fully sustained by God himself, if he should show before the

whole universe his approbation of the law, and the public good--and such a demonstration as this wouldanswer the same end as the execution of the law upon the offenders. If God would take upon himself humannature, and in this nature of both God and man, would stand right out before the whole universe, and yieldobedience to its precepts, this would be as high an evidence of his regard for the law as he could possibly give inany way whatever. By taking upon himself the nature of the violators of the law, and in that nature obeying theprecept and suffering the penalty, the demonstration would be complete and the law perfectly honoured. Nowsuppose that Christ, his eternal Son, should in this way stand forth as the representative of the race of rebelshaving no sin in himself, and yet standing in such a position as if the sin of the whole race was summed up inhim, and the whole rebellion centred in him, it is easy to see that God could pardon the sinners and yet honourthe law. Mark! he stands as the representative of the world, as the representative of sin, and it is easy to see thatthis arrangement was a vast deal more impressive than would have been the execution of the law upon therebels themselves. The lawgiver himself stands forth as an illustration of the beauty of his own law, and in

vindication of its honour. But I must not enlarge upon this. I have only to say under this head, that it isperfectly easy to see the bearing of this measure upon the universe itself: how perfectly it met the governmentexigency, and made it quite safe in God to pardon the guilty. I shall now in the next place make a few remarks

upon--

IV. The nature of faith. Now observe, the motive that caused God to do this thing. I have sometimes heardpersons talk of the atonement of Christ, and of God's motive in such a manner as to show that if they believedGod had any such motive as they ascribe to him, that it was quite impossible for them to have any respect forhim. They speak of the atonement as not being a merciful disposition in God, but the exacting of a debt; thatGod required a certain amount of payment for every sinner before he would forgive; that it was not the result ofa merciful disposition. Now I say, that if anybody believes this he cannot even have respect for the character ofGod. Now we are taught that God gave his Son to die for men as sinners, and from love to them, and that theyreceive the blessing as the result of exercising faith in Christ. It is that [which] gives it all its power. Only let asinner understand that God loves him as a sinner, and if there is anything that can break his heart that will. Ido not mean to say that a knowledge of this fact will invariably do it; but I do say, that if this does not, nothing

will do it. In short, the profession of love to sinners must be realized and believed by them in order to theirsalvation.

A few remarks must close what I have to say. First, many persons overlook the nature of this love because they cannot conceive how God can love sinners. I know by myself, for I stumbled at this point a longtime. I had not experienced a benevolent love at all. I had exercised love: I know what the term meant in someof its significations. I know what it was to have complacency in those whose characters I admired; and I know

what the love of fondness meant as it exists among selfish beings; but, observe, this was the only kind of lovethat I had exercised, and therefore I could not understand how God could love a wicked man: it appeared to meimpossible that God should love a sinner. I said to myself, if God can love a sinner, he (continued on page eighteen)






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THE WONDERFUL LOVE OF GOD (continued from page seventeen)

must be himself a sinner; and do you think that God can be a sinner? Now you see I judged God by my selfishlove. The love that I exercised implied some fellowship and sympathy with the being loved. I was at last enabledto understand that God could love men without exercising a selfish love. A great many men speak very loosely

when they speak on this subject; they do not understand the nature of God's love to sinners--the selfish mind

cannot. When a sinner first becomes convicted of sin, he thinks that it is perfectly impossible for God to lovehim; and is ready to exclaim, he cannot love me any more than he can love the devil. And in part that is true.He cannot love the sinner with a complacent and sympathizing love any more than he can the devil--not a bitmore. But there is another view of this subject, which is very important for you to take sinner; there is a kind oflove to which you are a stranger--the love of your enemies. O, you say, what reason have I to love them? Why,

you have the same reason to love them that God has--exactly! God does not love with a complacent love, whichimplies sympathy with their characters, but do not mistake, sinner, he can love you with a love of which youhave no conception. Now the kind of love that God will exercise is just that kind which you ought to exercisetowards your enemies; and in order to receive this love you must rise entirely above your selfishness, and give

yourselves up with right good will to seek their good. Now the fact is, that because you never exercised this love you cannot understand its nature. But God can rise above--ah, he never was in the selfish slough which yoursoul is in. He is not filled with the spirit of retaliation which you feel--and therefore, although he sees andknows all the guilt of the sinner, he can yet look upon him with compassion, and lay himself out with all hisheart to save him.

But let me say once more: the fact is, sinners mistake the nature of God's love, and so they try to makethemselves happy. They always suppose that they must do something to deserve his love; you ask them to cometo Christ, and they say, I must do more; I must become better; I must pray, I must do this thing or the otherthing, to deserve his love. They have, you observe, the idea of complacent love, they must deserve it before theyhave it--they want to feel that they deserve it. The sinner never will believe that God loves him as a sinner. Butlet me tell you sinner that this is all wrong; you can never deserve God's love in the sense in which you hope topossess it--and if you seek to deserve it thus you will never be saved. But remember it was as a sinner thatChrist died for you! It was as a rebel that God gave his Son to die for you! Just as you are in your sins God loves

you, and for you just in that state he gave his Son to die for you. This is what you must believe. You will find itdifficult to believe, but it is absolutely necessary that you should do so. Let me beseech you to let the idea takefull possession of your minds, and say to yourself, what need then to seek to render myself deserving if God

loves me now just as I am? It was as I am that Christ died for me; it was as a sinner that God loved me, andloves me still; as a sinner then I will go to Jesus, as I am, as an humble penitent, seeking, but not deservingsinner. Will you come? Will you come now? Will you believe now? or make God a liar?

*the original had "eternal so often life spoken" by printer's mistake.--Ed.

Homeward Bound is published by Homeward Bound Ministries, Post Office Box 3351, Milford,

Connecticut, USA, 06460. Homeward Bound is a teaching ministry attempting to edify the body of

Christ, prepare men and women to serve in the Great Commission and furnish articles of timely

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invite you to write to us and ask questions regarding the Bible and matters of faith, and submitarticles, testimonies or other pieces for publication that glorify God. Thank you for taking the time to

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