By Heny Albert Erdmann

Preface

The theme discussed in the following pages is the most important that one can consider from a religious or salvation point of view, save one, and that is the question as to what can take away sin from the heart and life of a human being.

But taking it for granted that the Christian claim that all sin can be taken away from a human heart and life by the atonement in the blood of Jesus Christ, our Lord, is true, then the next most important question is. How is this atonement applied? When can this complete salvation be obtained? Is this obtainment to be had at one time, that is, in the hour and instant of regeneration, or is it obtainable by a second distinct work of grace, or by growth, or at and because of death? Also, to what degree can such a full salvation be possessed? How does it relate itself to human frailties, infirmities, and other matters incident to our fallen humanity?

These questions are all touched upon in this volume. The chief contention centers around the teaching that there is a something called the "carnal mind" remaining in the heart and life of a truly regenerated person. This carnal disposition, which is said to be "enmity against God," by St. Paul in his epistle to the Romans, is inherited depravity, and descends as a racial stream of corruption, since it originated in the federal head of the race, the first man Adam, into whose heart and life it came when he sinned against God and broke with the divine program. No person is guilty or to be condemned for having it in the first place, because he could not help it, having been born that way. This native antagonism to God he inherited from the race. The initial work of grace, that is, forgiveness of sins, regeneration, or the new birth, which blots out all past sins of which the seeking penitent had been guilty, and writes his name in the "Book of Life," and admits him into the family of God, and plants the new Christ nature in his heart, does not eliminate this old inherited depravity called the carnal mind. The new birth does, however, tremendously affect it. It is no longer in the ascendency, or triumphant, but is subdued, restrained, put under subjection.

The great difficulty, nevertheless, is that a person cannot for any great length of time, however well regenerated one may be, keep this inherited depravity subdued. It is almost sure to break out. If it does not actually bring one into the sin-committing class again, it will so stir up resentment, dislike, bitterness or put on such a world pull, or a tug toward pride, or such an arousement of jealousy or petulancy or ill-tempered anger as virtually to bring about a backslidden condition of the soul; and only great prayer and much humbling of oneself before God, and great communion with God, and oftentimes much repentance and confession, and maybe no little amount of apology and restitution, must be indulged before that soul can again find the comforts of genuine regeneration.

The all-important question is, Can this carnal nature be permanently and effectively removed? Can there be such a second application of the atoning blood of Jesus Christ as to eradicate this inherited depravity from the soul? The contention of this book, and the contention of the denomination to which the author (and also the writer) belongs, is that just such a provision has been made in the atonement of Jesus for such a desirable achievement. This book frankly differs from the views of the "suppressionists," the "neutralizationists," or any others who hold that inherited depravity cannot be removed, but can be so suppressed as to cease to be much in evidence. These pages contend that there may be a genuine elimination or eradication of the sin-tainted carnality that is "enmity against God," leaving behind a cleansed and purified humanity-weak, indeed, through the fall of the race, and the long dominion that sin had over it; subjected, 'tis true, to temptation, and thus constantly in need of the benefits of the atoning blood of the Son of God; in need of daily and hourly increase in grace, holiness, and perfect love, through greater and greater incomings of the Holy Ghost; but free from sin, and perfect in love, that is, loving God with all one's heart, and one's neighbor as himself.

This condition of freedom from sin is called holiness, full salvation, entire sanctification, and Christian perfection. The author of this book admits that such a state may be lost, through backsliding, but also claims that such lapses are in no sense necessary, and that such a state may be possessed all one's life here below, after it is once secured, and that such a condition of heart and mind is necessary to a bold stand at the Judgment Day, and to an abundant entrance into heaven.

The author, Professor H. A. Erdmann, has been a pastor for many years, filled the position of evangelist with success, taught in several of the schools of the holiness movement, and is thereby well qualified to write confidently concerning what the Scriptures teach in regard to this great question. The perusal of this book will greatly assist any sincere Christian to secure this great "blessing" of a clean, sanctified heart, freed by the Holy Ghost from this carnal nature. It will also strengthen the spiritual sinews of those who are already in possession of this "central idea of Christianity," so that they may proclaim it to others with more assured confidence. The study of it would, no doubt, help to arouse a serious-minded unbeliever into taking the preliminary steps in the matter of salvation, so that he might then "go on unto perfection," and fit himself for an eternal sojourn with the Holy Trinity in a holy heaven, surrounded and worshipped by a holy company of angels and human beings.

J. G. Morrison