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    5. You see the necessity of fully preaching and insisting upon this doctrine, and of calling it by its true scriptural name. It is astonishing to see to what an extent there is a tendency among men to avoid the use of scriptural language, and to cleave to the language of such men as Edwards, and other great and good divines. They object to the terms perfection and entire sanctification, and prefer to use the terms entire consecration, and such other terms as have been common in the church.

    Now, I would by no means contend about the use of words; but still it does appear to me to be of great importance, that we use scripture language, and insist upon men being "perfect as their Father in heaven is perfect" (Matt. 5:48), and being "sanctified wholly, body, soul and spirit" (1 Thess. 5:23). This appears to me to be the more important for this reason, that if we use the language to which the church has been accustomed upon this subject, she will, as she has done, misunderstand us, and will not get before her mind that which we really mean. That this is so, is manifest from the fact, that the great mass of the church will express alarm at the use of the terms perfection and entire sanctification, who will neither express nor feel any such alarm, if we speak of entire consecration. This demonstrates, that they do not by any means understand these terms as meaning the same thing. And although I understand them as meaning precisely the same thing, yet I find myself obliged to use the terms perfection and entire sanctification to possess their minds of their real meaning. This is Bible language. It is unobjectionable language. And inasmuch as the church understands entire consecration to mean something less than entire sanctification or Christian perfection, it does seem to me of great importance, that ministers should use a phraseology which will call the attention of the church to the real doctrine of the Bible upon this subject. With great humility, I would submit the question to my beloved brethren in the ministry, whether they are not aware, that Christians have entirely too low an idea of what is implied in entire consecration, and whether it is not useful and best to adopt a phraseology in addressing them, that shall call their attention to the real meaning of the words which they use?

    6. Young converts have not been allowed so much as to indulge the thought that they could live even for a day wholly without sin. They have as a general thing no more been taught to expect to live even for a day without sin, than they have been taught to expect immediate translation, soul and body, to heaven. Of course, they have not known that there was any other way than to go on in sin; and however shocking and distressing the necessity has appeared to them, in the ardor of their first love, still they have looked upon it as an unalterable fact, that to be in a great measure in bondage to sin is a thing of course while they live in this world. Now, with such an orthodoxy as this, with the conviction in the church and ministry so ripe, settled and universal, that the utmost that the grace of God can do for men in this world is to bring them to repentance, and to leave them to live and die in a state of sinning and repenting, is it at all wonderful, that the state of religion should be as it really has been?

    In looking over the results to Christians, of preaching the doctrine in question, I feel compelled to say, that so far as all observation can go, I have the same evidence that it is truth, and as such is owned and blessed of God to the elevation of the holiness of Christians, as I have, that those are truths which I have so often preached to sinners, and which have been blessed of God to their conversion. This doctrine seems as naturally calculated to elevate the piety of Christians, and as actually to result in the elevation of their piety, under the blessing of God, as those truths that I have preached to sinners were to their conversion.

    7. Christ has been in a great measure lost sight of in some of His most important relations to mankind. He has been known and preached as a pardoning and justifying Savor; but as an actually indwelling and reigning Savior in the heart, he has been but little known. I was struck with a remark a few years since, of a brother whom I have from that time greatly loved, who had been for a time in a desponding state of mind, borne down with a great sense of his own vileness, but seeing no way of escape. At an evening meeting the Lord so revealed Himself to him, as entirely to overcome the strength of his body, and his brethren were obliged to carry him home. The next time I saw him, he exclaimed to me with a pathos I shall never forget, "Brother Finney, the church have buried the Savior." Now it is no doubt true, that the church have become awfully alienated from Christ have in a great measure lost a knowledge of what He is, and ought to be, to her; and a great many of her members, I have good reason to know, in different parts of the country, are saying with deep and overpowering emotion, "They have taken away my Lord, and I know not where they have laid Him" (John 20:13).

    8. With all her orthodoxy, the church has been for a long time much nearer to Unitarianism than she has imagined. This remark may shock some of my readers, and you may think it savors of censoriousness. But, beloved, I am sure it is said in no such spirit. These are the words of truth and soberness. So little has been known of Christ, that, if I am not entirely mistaken, there are multitudes in the orthodox churches, who do not know Christ, and who in heart are Unitarians, while in theory they are orthodox. They have never known Christ, in the sense of which I have spoken of Him in these lectures.


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