Dear Beloved of Jesus,:--As before promised, I desire in meekness and love to now notice some wrongs of others. This is a heavy cross to me. O! I am so imperfect to engage in any service of the Lord. My own sins, dear brethren, make me slow and rather unwilling to tell you of your wrongs. Yet "knowing the terror of the Lord we persuade" you. When my soul is stirred with love for God and for you I am made sweetly willing and submissive to penitently confess my own faults; and for your good and that of others to kindly mention yours.

In a previous number a special desire was expressed for all Old School Baptists to avoid unscriptural doctrine, and so "let brotherly love continue." We also desire all lovers of Jesus everywhere to walk in truth. Oh! penitent believer, if we love Jesus let us seek to know the truth and love each other as brethren.

An eminent preacher of one of the stronger denominations in our land, in my hearing once preached the eternal union of Christ and the church. This though based on wrong inference was received as young birds swallow whatever is brought. He afterwards told me that most of their bishops claim the elect existed in union with Christ before time or eternally. This claim is also taught in other pulpits and in some Sunday school books, to unsuspecting children. And saddest of all, some of our own name are entangled in the same "philosophy," of which we are told to "beware."

Like Arminian believers, those who hold this "two-seed theory" seem to follow human reason as guide, and to oppose God's sovereign right to save whom he pleases. But God's ways are higher than man's, and so can never be made to agree with human reason. So the "fore-appointed to glory" are saved not for any peculiar fitness or likeness to God or merit in them as if a higher order of beings, as eternal unionists suppose, for their salvation is entirely free and unmerited. God saves the elect out of the fallen mass of mankind, not for their foreseen goodness, not that they had previously and eternally existed in Christ, or were in any wise different 'from or better than others; but He saves them "because it seemeth good in His "sight," according to his covenant arrangement and the atonement of Christ. John vi. 38, 39; Ii Tim. i. 9.

Surely salvation is the free gift of God to the chosen ones, "children of wrath as others," and is wholly of sovereign grace, without any spirit or property in them causing God to bestow his love and mercy.

Now, dear brethren, lovers of Jesus, of every name and order, inclined to the above inference or wrong view, do you desire to abound in that charity that rejoiceth not in iniquity of doctrine or practice, but rejoiceth in the truth? Then can you without hesitation claim that the elect had their spiritual existence in Christ before time? Dear humble believer, let me kindly remind you that this claim is not proven by even one passage in all the word of God. Dear brother, consider this lack of proof. Let us tremble at God's word. Do you fear God and yet have been led to "wrest the Scriptures'' as to almost or quite adopt this error? If so, though you hold this unscriptural view, I tenderly love you, and beg you to turn frown it for the love of Jesus, that we grieve not the Holy Spirit.

Dear child of God, I desire your brotherly love and sweet fellowship in the truth; but let us in fear and love turn away from all error. Let us fear to presume for we only know in part of God's ways, which are "past finding out."

In humble love to God and to you I desire now and in future to refer to a few texts some have misapplied as seeming proof of this claim, known as eternal children, or eternal union of Christ and the church.

Ps. xc. 1, 2, has been changed and construed as if but one sentence by leaving out the period after the first verse and dropping the words "Thou art God" of the second verse. Thus changed this text would seem to teach that we dwelt in God or in union with Christ, before he had formed the earth. But this is a great mistake resulting from a misapplication of the scripture. In the book of God it reads thus: "Lord thou hast been our dwelling-place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God." You will see and admit, dear brother, there are two sentences here, teaching two things. The first verse, Lord thou hast been our dwelling-place in all generations. This is a complete sentence, and surely teaches that God has been the believer's refuge, dwelling-place or protector in all ages or generations throughout all time; for of course there were no generations before time.

Abel was renewed by the Spirit and so dwelt in God in his generation. Abraham, Isaac and Jacob, in their day and generation thus dwelt in him; and our fathers were united to Christ by the Spirit's work, and so dwelt in God, or were in Christ before we were in him. Rom. xvi. 7. And the same God, the only eternal being, by the renewing work of the Holy Ghost, has now become our refuge and secure dwelling-place. So the word "our" applies to all believers in all ages or generations.

Let us then obey God and rest in His love, but trust entirely in Christ's obedience for salvation washed from our sins in the blood of Jesus, and led of the Spirit to do right. We trust not in our own works or superior worth, but we obediently trust and abide in Christ Jesus; and with Abraham and our fathers we rejoice to say, "Lord thou hast been our dwelling-place in all generations."

The second sentence, I think, plainly sets forth the great truth, that before God had formed the earth, he was God that "inhabited eternity,'' and that he will ever continue to be the only eternal, self-existent and ever present God--"from everlasting to everlasting thou art God."

Oh! Brethren and friends, besides God there "is none else." You cannot save nor help save yourself or others from death in sin; and its just and awful punishment. Jesus is the only Saviour. I commend you to him. He has trodden the winepress of God's wrath alone and of the people, there was none with him, So let us give him all the praise.

"My substance was not hid from thee when I was made in secret; and in thy book all my members were written, when as yet there was none of them." Ps. cxxxix. 15, 16.

Dear Brethren and Friends, you will admit we are all very imperfect. We cannot fully comprehend God, nor find out all about his ways; so we are all liable to have wrong views. Mindful of this, let us for a little while humbly and prayerfully consider some things contained in the foregoing words.

This scripture has been wrested by some it appears, who have attempted to prove the theory of "eternal children." But let us remember, "we only know in part," and so are very liable to leave the plain word of truth, and follow the traditional inferences of men.

Now in its first or most plain meaning this passage surely refers to the formation and growth of David's members before natural birth, when made in secret, not in eternity, but "in the lowest parts of the earth." His substance was foreseen, and in its small beginning, while curiously nourished by his mother's blood was not hid from God, who sees in darkness as well as in the light. In the spiritual application of these words, viewing David a limited degree as representing Christ, I think we are taught that before time God by his foreknowledge did foreknow and foresee all the elect when they were curiously wrought, or renewed by his Spirit in their regeneration. Yea, by his foreknowledge God foresaw them all before they had any existence whatever. So far from the elect having either a natural or spiritual existence in Christ or elsewhere before time, we are plainly taught in the 16th verse of this Psalm that in time or continuance they were made. Observe, it is not said that when written they existed, but that when written, "there was none of them."

Then before time the elect or church did not exist in any form nor anywhere, for, "as yet there was none of them." Ps. cxxxix. 16. But God then foreknew, loved and chose them, and purposed that they should exist, be united to Christ and conformed to his glorious image. Rom. viii. 29.

So these highly favored ones should not presume to claim an existence in Christ before the world or creation of man, when God by his "eternal purpose'' had only predetermined what should be. But their creation, union with Christ and instruction is afterwards accomplished by the "workmanship" of God, according to his eternal purpose. Eph. ii. 10; iii. 11.

Dear brethren, let us rejoice that, before time, the-number of God's chosen ones was so complete and definite, and they were so certainly foreseen of him, that they can be neither increased nor diminished. John vi. 37. For their names were written "in the book of life from the foundation of the world." Rev. xvii. 8. Then long before their existence, all the elect were as plain and definite to God's foreseeing eye as if they had been presented before him.

Oh! beloved, let us not rejoice in iniquity of doctrine or practice but let us obey God and rejoice that our "names are written in heaven," and that "the blood of Jesus Christ cleanseth us from all sin."

"He bare them and carried them all the days of old." Isa. lxiii. 9.

Dear Beloved and Friends:--I trust we shall have love in our hearts, with an humble desire for the truth, while we write and read these imperfect lines.

Those who claim the elect had a spiritual existence in, and union with, Christ before time, I think have misapplied this text in trying to prove their views. They have inferred from this passage that the elect were in Christ before time, and thus he then "bare and carried them." So these brethren of various orders think the word redeemed here refers to the redemptive work of Christ, and that the words "He bake them and carried them" mean that the elect were in Christ before time; and that the words "days of old" signify before the foundation of the world. Thus by wresting the scriptures, dear brethren, you are led to suppose that the church had a spiritual existence in Christ eternally, and that he then redeemed them, "bare and carried them" in union with himself before time began. But this is a sad mistake. For the truth appears from this 9th verse and the next few verses, that by the word "redeemed," the prophet here refers not to the redeeming work of Christ, but to the fact that God redeemed, or delivered the Israelites from bondage in Egypt. "Thou wast a bondman in the land of Egypt and the Lord thy God redeemed thee." Deut xv. 15. And by the words, "He bare them and carried them," he shows us how God, by his providential care, led and carried the children of Israel from Egypt to Canaan. "In the wilderness the Lord thy God bare thee in all the way that ye went." Deut. i. 31. Since there were no "days of old" before time, and as these same words are repeated and explained in verse 11, the words "days of old" must mean the days of Moses' leadership in the wilderness, about eight hundred years before Isaiah wrote this expression. So these words surely mean that God redeemed the Israelites from Egyptian bondage; and that by his providence, word and Spirit, he bare and carried, or led them, through the wilderness, "all the days of old," or days of Moses. Moreover, in verse 10, it is said: "But they rebelled and vexed his Holy Spirit." This rebellion could not have been in heaven, but must have been in Canaan, where God fought against them, or suffered their enemies to overcome them in battle. "Then he remembered the days of old Moses and his people," how he "brought them up out of the sea," and "led them by the right hand of Moses dividing the water before them." Isa. lxiii. 9, 12. This is very plain. Then since Christ has died for our sins and commands us to abide in his doctrine. Oh! Let us not wrest the Scriptures to our own destruction. But, dear brethren, let us in loving obedience to our divine Husband, turn away from all such strange unscriptural theories, which for their seeming support have to be propped by thus misapplying the Scriptures. This claim that the elect are as old as Christ and had a spiritual existence in him before time, has surely done much to misrepresent the comforting doctrine of sovereign election. Since the days of Arius this "spiritual two-seedism" claiming the children of God are eternal or without beginning, has brought the dear church of God more trouble and just reproach than any other error of our day, except old-time Arminianism. Indeed Eternal Unionism seems much like Arminianism, in that it follows human reason in opposing God's sovereign right to save whom he pleases. Both these extremes, I have thought, seek to explain why God saves some men rather than others. Arminianism says God saves some people because their obedience is better than that of others. Eternal Unionism says God saves some people because their origin is better than that of other men. But our God says, "I will have mercy on whom I will have mercy," not because they are previously better by origin or by obedience, but that it is his sovereign will. God has hid the "things" of salvation from some and revealed them to others; and Jesus himself gives no other reason than, "Even so, Father, for so it seemed good in thy sight." Matt. xi. 25, 26. Then, beloved brethren, let all arminian philosophy, together with human reason against God's sovereignty, be put far away from us, in loyal love to God and his dear church and people.

I rejoice that the Old School Baptists generally are clear of these things and that sweet peace and fellowship abounds. But oh ! let me in tears humbly beg all loving believers, specially of our name, who hold the "eternal children theory," to publicly renounce the same, that all the beloved saints of God may receive one another with rejoicing and dwell together in unity, Oh ! Beware of philosophy. Avoid these strange, unscriptural views, and "be of. the same mind" for Jesus' sake. We ought to lay down not only our wrong views, but if necessary, we ought to lay down our lives for the brethren. Dear brethren, of every name and order, who love and carried them" do not prove it. Is not the covenant rather proven by such texts as these, "This is the Father's will which hath sent me, that of all which He hath given me I should lose nothing." John vi. 39. "Feed the church of God which He hath purchased with His own blood." Acts xx. 28. Where a purchase is made, or a gift bestowed, there is an agreement, purpose or covenant.

The truth never gains by misapplication, but always loses its force and meaning. Then, dear brethren, it is surely right and best that the above words of Isa. lxiii. 9, shall be properly applied. It is just as necessary to rightly apply this text as any other in the Bible. Besides, to wrest the scriptures is a great sin.

Then let the words "He redeemed, bare and carried them" in the text, be applied to the same subject in the same sense, as given in the Book. Let them be construed that God saved or redeemed the Jews from Egyptian bondage, and he bare and carried or led them by the cloud and hand of Moses, from Egypt to Canaan.

If a spiritual application be made of these words the spiritual meaning must correspond with the natural facts. As in the natural affair God redeemed His peculiar people, delivering human beings, from their troubles here in the world; so in the spiritual matter, God redeems or delivers His peculiar people, delivering human beings, from their troubles in this low ground of sorrow.  I think this text comfortably applies to our christian travels or pathway. Yes from the time we receive a hope until our race is run, the Lord continually redeems or delivers us from evil. Many times, dear brethren, he saves us from the mountains of difficulty on our right and left, and from the waves of trouble and wrath which drown our threatening enemies. Thus by His providence, word and spirit, he bears, carries or redeems us from Egypt, or trusting in man, and leads us to his Canaan, or church, where we trust and serve God and find rest to our souls. And though we have warfare here in the church, yet from time to time we are enabled by the Spirit working in us to so subdue our wicked appetites, that these tormenting enemies shall not have dominion Over us. Rom. vi. 14. For "through Christ" we keep under our body and "bring it into subjection.'' And when thus in obedience, God gives us sweet peace and rest from our enemies. Yea, in obedience he gives us rejoicing, for Jesus then sups with us, and we abide in his love.

Dear brethren, let us rejoice that eternity before time began, when there were no "morning stars" to sing together, when there were no "sons of God" to "shout for joy;" that our God was and is the only eternal being. And since we are not eternal beings but creatures of time, let us rejoice that our union with Christ was purposed of the Lord before time, is accomplished by him in time, and shall be continued during ceaseless eternity. Praise the Lord.

Yours in bonds and much love,

Sparta, Tex.          M.D. DENMAN.