Finney’s Lectures on Systematic Theology was issued in two volumes in 1846 and 1847. Though it appears Finney planned a work of a number of volumes, only the two were finished: Volume 2 in 1846, and Volume 3 in 1847 (Volume 1 never appeared). In the Preface of the first volume, Finney states “What I have said on the ‘Foundation of Moral Obligation’ is the key to the whole subject.” Finney’s system was based upon the premise of the complete freedom of the human will and the moral responsibility that involves. Dr. Keith Hardman, Finney’s recent biographer, points out that for Finney “… a person must be completely holy or totally sinful. There can be no gradation or degrees. Every person is therefore at any given instant perfectly sinful or perfectly holy. As Finney declared“ Moral agents are at all times either as holy or as sinful as with their knowledge they can be.” Dr. Hardman goes on, “It cannot be overemphasized that Finney makes these states mutually exclusive.” He again quotes Finney, “Sin and holiness, then, both consist in supreme, ultimate, and opposite choices, or intentions, and cannot, by any possibility, coexist.” These difficult concepts begin to explain Finney’s emphasis on the need for perfection. Strong criticism followed the publication of the Systematic Theology, especially from Charles Hodge of Princeton, the renowned Calvinist theologian. Hodge argued that Finney’s system was consistent, but that it was a total departure from the traditional Protestant teaching about justification by Faith, and was more a system of morals. Nevertheless, it is recognized that this work is one of a high degree of sophistication, and despite its difficult reasoning and use of terms, it has had a wide influence.

Righteousness Is Imparted

I have said that this state of mind implies conversion; for although the awakened sinner may have agonies and convictions, yet he has no clear conceptions of what this union with Christ is, nor does he clearly apprehend the need of a perfectly cleansed heart. He needs some experience of what holiness is, and often he seems also to need to have tasted some of the exceeding bitterness of sin as felt by one who has been near the Lord, before he shall fully apprehend this great spiritual want of being made a partaker indeed of Christ’s own perfect righteousness. By righteousness here, we are not to understand something imputed, but something real. It is imparted, not imputed. Christ draws the souls of His people into such union with Himself, that they become “partakers of His holiness.” For this the tried Christian pants. Having had a little taste of it, and then having the bitterness of a relapse into sin, his soul is roused to most intense struggles to realize this blessed union with Christ.

A few words should now be said on what is implied in being filled with this righteousness.

Worldly men incessantly hunger and thirst after worldly good. But attainment never outstrips desire. Hence, they are never filled. There is always a conscious want which no acquisition of this sort of good can satisfy. It is most remarkable that worldly men can never be filled with the things they seek. Well do the Scriptures say—This desire enlarges itself as hell, and is never satisfied. They really hunger and thirst the more by how much the more they obtain.

Let it be especially remarked that this being filled with righteousness is not perfection in the highest sense of this term. Men often use the term perfection, of that which is absolutely complete—a state which precludes improvement and beyond which there can be no progress. There can be no such perfection among Christians in any world—earth or heaven. It can pertain to no being but God. He, and He alone, is perfect beyond possibility of progress. All else but God are making progress—the wicked from bad to worse, the righteous from good to better. Instead of making no more progress in heaven, as some suppose, probably the law of progress is in a geometrical ratio; the more they have, the farther they will advance. I have often queried whether this law which seems to prevail here will operate there, viz. [namely], of what I may call impulsive progression. Here we notice that the mind from time to time gives itself to most intense exertion to make attainments in holiness. The attainment having been made, the mind for a season reposes, as if it had taken its meal and awaited the natural return of appetite before it should put forth its next great effort. May it not be that the same law of progress obtains even in heaven?

Here we see the operations of this law in the usual Christian progress. Intense longing and desire beget great struggling and earnest prayer; at length the special blessing sought is found, and the soul seems to be filled to overflowing. It seems to be fully satisfied and to have received all it supposed possible and perhaps even more than was ever asked or thought. The soul cries out before the Lord, I did not know there was such fullness in store for Thy people. How wonderful that God should grant it to such an one as myself! The soul finds itself swallowed up and lost in the great depths and riches of such a blessing. Oh, how the heart pours itself out in the one most expressive petition: “Thy will be done on earth as in heaven!” All prayer is swallowed up in this. And then the praise, The FULLNESS OF PRAISE! All struggle and agony are suspended: the soul seems to demand a rest from prayer that it may pour itself out in one mighty tide of praise. Some suppose that persons in this state will never again experience those longings after a new baptism; but in this they mistake. The meal they have had may last them a considerable time—longer, perhaps, than Elijah’s meal, on the strength of which he went 40 days; but the time of comparative hunger will come round again, and they will gird themselves for a new struggle.

This is what is sometimes expressed as a baptism, an anointing, an unction, an ensealing of the Spirit, an earnest of the Spirit. All these terms are pertinent and beautiful to denote this special work of the Divine Spirit in the heart. They who experience it, know how well and aptly it is described as eating the flesh and drinking the blood of the Lord Jesus, so really does the soul seem to live on Christ. It is also the bread and the water of life which are promised freely to him that is athirst. These terms may seem very mystical and unmeaning to those who have had no experience, but they are plain to him who has known in his own soul what they mean.


This state is to be attained by faith alone. Let it be forever remembered, that “without faith it is impossible to please God,” and “whatsoever is not of faith, is sin.” Both justification and sanctification are by faith alone. Romans 3:30: “Seeing it is one God who shall justify the circumcision by faith, and the uncircumcision through faith,” and Romans 5:1: “Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.”

Also, Romans 9:30, 31: “What shall we say then? that the Gentiles, who followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, who followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were, by the works of the law.”

But let me by no means be understood as teaching sanctification by faith, as distinct from and opposed to sanctification by the Holy Spirit, or Spirit of Christ, which is the same thing, by Christ our sanctification, living and reigning in the heart. Faith is rather the instrument or condition, than the efficient agent that induces a state of present and permanent sanctification. Faith simply receives Christ, as king, to live and reign in the soul. It is Christ, in the exercise of his different offices, and appropriated in his different relations to the wants of the soul, by faith, who secures our sanctification. This he does by Divine discoveries to the soul of his Divine perfections and fulness. The condition of these discoveries is faith and obedience. He says, John 14:21–23: “He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” But I must call your attention to Christ as our sanctification more at large hereafter.

A Thirst for Righteousness

This state of mind is not merely conviction; it is not remorse, nor sorrow, nor a struggle to obtain a hope or to get out of danger. All these feelings may have preceded, but the hungering after righteousness is none of these. It is a longing desire to realize the idea of spiritual and moral purity. He has in some measure appreciated the purity of heaven, and the necessity of being himself as pure as the holy there, in order to enjoy their bliss and breathe freely in their atmosphere.

This state of mind is not often developed by writers, and it seems rarely to have engaged the attention of the church as its importance demands.

When the mind gets a right view of the atmosphere of heaven, it sees plainly it cannot breathe there, but must be suffocated, unless its own spirit is congenial to the purity of that word. I remember the case of a man who, after living a Christian life for a season, relapsed into sin. At length God reclaimed His wandering child. When I next saw him, and heard him speak of his state of relapse, he turned away and burst into tears, saying, “I have been living in sin, almost choked to death in its atmosphere; it seemed as if I could not breathe in it. It almost choked the breath of spiritual life from my system.”

Have not some of you known what this means? You could not bear the infernal atmosphere of sin—so like the very smoke of the pit! After you get out of it, you say, “Let me never be there again!” Your soul agonizes and struggles to find some refuge against this awful relapsing into sin. O. you long for a pure atmosphere and a pure heart, that will never hold fellowship with darkness or its works again.

The young convert, like the infant child, may not at first distinctly apprehend its own condition and wants; but such experience as I have been detailing develops the idea of perfect purity, and then the soul longs for it with longings irrepressible. I must, says the now enlightened convert, I must be drawn into living union with God as revealed in Jesus Christ. I cannot rest till I find God, and have Him revealed to me as my everlasting refuge and strength.

On Being Filled with the Spirit

If you have much of the Spirit of God, you must make up your mind to have much opposition, both in the Church and in the world. Very likely the leading men of the Church will oppose you. There has always been opposition in the church. So it was when Christ was on earth. If you are far above their state of feeling, Church members will oppose you. If any man will live godly in Christ Jesus, he must expect persecution (2 Tim 3:12). Often the elders and even the minister will oppose you, if you are filled with the Spirit of God.

You must expect very frequent and agonizing conflicts with Satan. Satan has very little trouble with those Christians who are not spiritual, the lukewarm, and slothful, and worldly minded. And such do not understand what is said about spiritual conflicts. Perhaps they will smile when such things are mentioned. And so the devil lets them alone. They do not disturb him, nor he them. But spiritual Christians, he understands very well, are doing him a vast injury, and therefore he sets himself against them. Such Christians often have terrible conflicts. They have temptations that they never thought of before: blasphemous thoughts, atheism, suggestions to do deeds of wickedness, to destroy their own lives, and the like. And if you are spiritual you may expect these terrible conflicts.

You will have greater conflicts with yourself than you ever thought of. You will sometimes find your own corruptions making strange headway against the Spirit." The flesh lusteth against the Spirit, and the Spirit against the flesh” (Gal 5:17). Such a Christian is often thrown into consternation at the power of his own corruptions. One of the Commodores in the United States Navy was, as I have been told, a spiritual man; his pastor told me he had known that man to lie on the floor and groan a great part of the night, in conflict with his own corruptions, and to cry to God, in agony, that He would break the power of temptation. It seemed as if the devil was determined to ruin him, and his own heart, for the time being, was almost in league with the devil.

But, you will have peace with God. If the Church, and sinners, and the devil oppose you, there will be One with whom you will have peace. Let you who are called to these trials, and conflicts, and temptations, and who groan and pray, and weep, and break you hearts, remember this consideration: your peace, so far as your feelings towards God are concerned, will flow like a river.

You will likewise have peace of conscience if you are led by the Spirit. You will not be constantly goaded and kept on the rack by a guilty conscience. Your conscience will be calm and quiet, unruffled as the summer’s lake.

The Religion of Law and Gospel

The difference does not lie in the fact, that under the law men were justified by works, without faith. The method of salvation in both dispensations has been the same. Sinners were always justified by faith. The Jewish dispensation pointed to a Savior to come, and if men were saved at all, it was by faith in Christ. And sinners now are saved in the same way.

Not in the fact that the gospel has cancelled or set aside the obligations of the moral law. It is true, it has set aside the claims of the ceremonial law, or law of Moses. The ceremonial law was nothing but a set of types pointing to the Savior, and was set aside, of course, when the great antitype appeared. It is now generally admitted by all believers, that the gospel has not set aside the moral law. But that doctrine has been maintained in different ages of the church. Many have maintained that the gospel has set aside the moral law, so that believers are under no obligation to obey it. Such was the doctrine of the Nicolatians, so severely reprobated by Christ. The Antinomians, in the days of the apostles and since, believed that they were without any obligation to obey the moral law; and held that Christ’s righteousness was so imputed to believers, and that he had so fulfilled the law for them, that they were under no obligation to obey it themselves.

There have been many, in modern times, called Perfectionists, who held that they were not under obligation to obey the law. They suppose that Christ has delivered them from the law, and given them the Spirit, and that the leadings of the Spirit are now to be their rule of life, instead of the law of God. Where the Bible says, sin shall not have dominion over believers, these persons understand by it, that the same acts, which would be sin if done by an unconverted person, are not sin in them. The others, they say, are under the law, and so bound by its rules, but they themselves are sanctified, and are in Christ, and if they break the law it is no sin. But all such notions must be radically wrong. God has no right to give up the moral law. He cannot discharge us from the duty of love to God and love to man, for this is right in itself. And unless God will alter the whole moral constitution of the universe, so as to make that right which is wrong, he cannot give up the claims of the moral law. Besides, this doctrine represents Jesus Christ and the Holy Ghost as having taken up arms openly against the government of God.

The distinction between law religion and gospel religion does not consist in the fact that the gospel is any less strict in its claims, or allows any greater latitude of self-indulgence than the law. Not only does the gospel not cancel the obligations of the moral law, but it does in no degree abate them. Some people talk about gospel liberty; as though they had got a new rule of life, less strict, and allowing more liberty than the law. I admit that it has provided a new method of justification, but it every where insists that the rule of life is the same with the law. The very first sentence of the gospel, the command to repent, is in effect a reenactment of the law, for it is a command to return to obedience. The idea that the liberty of the gospel differs from the liberty of the law is erroneous.

Neither does the distinction consist in the fact that those called legalists, or who have a legal religion, do, either by profession or in fact, depend on their own works for justification. It is not often the case, at least in our day, that legalists do profess dependence on their own works, for there are few so ignorant as not to know that this is directly in the face of the gospel. Nor is it necessarily the case that they really depend on their own works. Often they really depend on Christ for salvation. But their dependence is false dependence, such as they have no right to have. They depend on him, but they make it manifest that their faith, or dependence, is not that which actually “worketh by love,” or that “purifieth the heart,” or that “overcometh the world.”

It is a simple matter of fact that the faith which they have does not do what the faith does which men must have in order to be saved, and so it is not the faith of the gospel. They have a kind of faith, but not that kind that makes men real Christians, and brings them under the terms of the gospel.

I am to mention some to the particulars in which these two kinds of religion differ.

There are several different classes of persons who manifestly have a legal religion. There are some who really profess to depend on their own works for salvation. Such were the pharisees. The Hicksite Ouakers formerly took this ground, and maintained that men were to be justified by works; setting aside entirely justification by faith. When I speak of works, I mean works of law. And here I want you to distinguish between works of law and works of faith. This is the grand distinction to be kept in view. It is between works produced by legal considerations, and those produced by faith. There are but two principles on which obedience to any government can turn: one is the principle of hope and fear, under the influence of conscience. Conscience points out what is right or wrong, and the individual is induced by hope and fear to obey. The other principle is confidence and love. You see this illustrated in families, where one child always obeys from hope and fear, and another from affectionate confidence. So in the government of God, the only thing that ever produces even the appearance of obedience, is one of these two principles.

There is a multitude of things that address our hopes and fears; such as character, interest, heaven, and hell, etc.. These may produce external obedience, or conformity to the law. But filial confidence leads men to obey God from love. This is the only obedience that is acceptable to God. God not only requires a certain course of conduct, but that this should spring from love. There never was and never can be, in the government of God, any acceptable obedience of faith. Some suppose that faith will be done away in heaven. This is a strange notion. As if there were no occasion to trust God in heaven, or no reason to exercise confidence in him. Here is the great distinction between the religion of law and gospel religion. Legal obedience is influenced by hope and fear, and it is hypercritical, selfish, outward, constrained. Gospel obedience is from love, and is sincere, free, cheerful, true.

There is another distinction here. The religion of law is the religion of purposes, or desires, founded on legal considerations, and not the religion of preference, or love to God. The individual intends to put off his sins; he purposes to obey God and be religious; but his purpose does not grow out of love to God, but out of hope and fear. It is easy to see that a purpose, founded on such considerations, is very different from a purpose growing out of love. But the religion of the gospel is not a purpose merely, but an actual preference consisting in love.

Again, there is a class of legalists that depend on Christ, but their dependence is not gospel dependence, because the works which it produces are works of law; that is, from hope and fear, not from love. Gospel dependence may produce, perhaps, the very same outward works, but the motives are radically different. The legalist drags on a painful, irksome, moral, and perhaps, outwardly, religious life. The gospel believer has an affectionate confidence in God, which leads him to obey out of love. His obedience is prompted by his own feelings. Instead of being dragged to duty, he goes to it cheerfully, because he loves it ….

There is another point. The legalist expects to be justified by faith, but he has not learned that he must be sanctified by faith. I propose to examine this point another time in full. Modern legalists do not expect to be justified by works; they know these are inadequate—they know that the way to be saved is by Christ. But they have no practical belief that justification by faith is only true, as sanctification by faith is true, and that men are justified by faith only, as they are first sanctified by faith. And therefore, while they expect to be justified by faith, they set themselves to perform works that are works of law.

Justification by Faith

Gospel justification is not the imputed righteousness of Jesus Christ.

Under the gospel, sinners are not justified by having the obedience of Jesus Christ set down to their account, as if he had obeyed the law for them, or in their stead. It is not an uncommon mistake to suppose, that when sinners are justified under the gospel, they are accounted righteous … by having the obedience or righteousness of Christ imputed to them. I have not time to enter into an examination of this subject now. I can only say this idea is absurd and impossible, for this reason, that Jesus Christ was bound to obey the law for himself, and could no more perform works of supererogation [performance of more than duty requires], or obey on our account, than anyone else. Was it not his duty to love the Lord his God, with all his heart, and soul, and mind, and strength, and to love his neighbor as himself? Certainly, and if he had not done so, it would have been sin. The only work of supererogation he could perform was to submit to sufferings that were not deserved. This is called his obedience unto death, and this is set down to our account. But if his obedience of the law is set down to our account, why are we called on to repent and obey the law ourselves? Does God exact double service, yes, triple service—first to have the law obeyed by [Christ] for us, then that he must suffer the penalty for us, and then that we must repent and obey ourselves? No such thing is demanded. It is not required that the obedience of another should be imputed to us. All we owe is perpetual obedience to the law of benevolence. And for this there can be no substitute. If we fail of this, we must endure the penalty, or receive a free pardon.

Justification by faith does not mean that faith is accepted as a substitute for personal holiness, or that by an arbitrary constitution faith is imputed to us instead of personal obedience to the law.

Some suppose that justification is this, that the necessity of personal holiness is set aside, and that God arbitrarily dispenses with the requirement of the law, and imputes faith as a substitute. But this is not the way. Faith is accounted for just what it is, and not something else that it is not. Abraham’s faith was imputed unto him for righteousness, because it was itself an act of righteousness, and because it worked by love, and thus produced holiness. Justifying faith is holiness, so far as it goes, and produces holiness of heart and life, and is imputed to the believer as holiness, not instead of holiness.

Nor does justification by faith imply that a sinner is justified by faith without good works, or personal holiness.

Some suppose that justification by faith only, is without any regard to good works, or holiness. They have understood this from what Paul has said, where he insists so largely on justification by faith. But it should be borne in mind that Paul was combating the error of the Jews, who expected to be justified by obeying the law. In opposition to this error, Paul insists on it that justification is by faith, without works of law. He does not mean that good works are unnecessary to justification, but that works of law are not good works, because they spring from legal considerations, from hope and fear, and not from faith that works by love. But inasmuch as a false theory had crept into the church on the other side, James took up the matter, and showed them that they had misunderstood Paul. And to show this, he takes the case of Abraham our father justified by works when he had offered Isaac his son upon the altar. Seest thou how faith wrought with his works, and by works was faith made perfect? “And the scripture was fulfilled, which saith,Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only.” This epistle was supposed to contradict Paul, and some of the ancient churches rejected it on that account. But they overlooked the fact that Paul was speaking of one kind of works, and James of another. Paul was speaking of works performed from legal motives. But he has everywhere insisted on good works springing from faith, or the righteousness of faith, as indispensable to salvation. All that he denies is that works of law, or works grounded on legal motives, have anything to do in the matter of justification. And James teaches the same thing, when he teaches that men are justified, not by works nor by faith alone, but by faith together with the works of faith: or as Paul expresses it, faith that works by love. You will bear in mind that I am speaking of gospel justification, which is very different from legal justification.

Gospel justification, or justification by faith, consists in pardon and acceptance with God.

When we say that men are justified by faith and holiness, we do not mean that they are accepted on the ground of law, but that they are treated as if they were righteous, on account of their faith and works of faith. This is the method which God takes, in justifying a sinner. Not that faith is the foundation of justification. The foundation is in Christ. But this is the manner in which sinners are pardoned, and accepted, and justified, that if they repent, believe and become holy, their past sins shall be forgiven, for the sake of Christ.

Here it will be seen how justification under the gospel differs from justification under the law. Legal justification is a declaration of actual innocence and freedom from blame. Gospel justification is pardon and acceptance, as if he [were] righteous, but on other grounds than his own obedience. When the apostle says, “By deeds of Law shall no flesh be justified,” he uses justification as a lawyer, in a strictly legal sense. But when he speaks of justification by faith, he speaks not of legal justification, but of a person’s being treated as if he were righteous.

Christian Perfectionism

It is perfect obedience to the law of God. The law of God requires perfect, disinterested, impartial benevolence, love to God and love to our neighbor. It requires that we should be actuated by the same feeling, and to act on the same principles that God acts upon; to leave self out of the question as uniformly as he does, to be as much separated from selfishness as he is, in a word, to be in our measure as perfect as God is. Christianity requires that we should do neither more nor less than the law of God prescribes. Nothing short of this is Christian perfection. This is being moral, just as perfect as God. Every thing is here included, to feel as he feels, to love what he loves, and hate what he hates, and for the same reasons that he loves and hates.

God regards every being in the universe according to its real value. He regards his own interests according to their real value in the scale of being, and no more. He exercises the same love towards himself that he requires of us, and for the same reason. He loves himself supremely, both with the love of benevolence and the love of complacency, because he is supremely excellent. And he requires us to love him just so, to love him as perfectly as he loves himself. He loves himself with the love of benevolence, or regards his own interest, and glory, and happiness, as the supreme good, because it is the supreme good. And he requires us to love him in the same way. He loves himself with infinite complacency, because he knows that he is infinitely worthy and excellent, and he requires the same of us. He also loves his neighbor as himself, not in the same degree that he loves himself, but in the same proportion, according to their real value. From the highest angel to the smallest worm, he regards their happiness with perfect love, according to their worth. It is his duty—to conform to these principles, as much as it is our duty. He can no more depart from this rule than we can, without committing sin; and for him to do it would be much worse than for us to do it, as he is greater than we. God is infinitely obligated to do this. His very nature, not depending on his own volition, but uncreated, binds him to this. And he has created us moral beings in his own image, capable of conforming to the same rule with himself. This rule requires us to have the same character with him, to love as impartially, with as perfect love—to seek the good of others with as single an eye as he does. This, and nothing less than this, is Christian Perfection.