CHAPTER XXXII.

A

CHRISTIAN UNION.

MEETING for the purpose of contriving

some basis upon which the Christian churches may be united, and with an object of promoting more harmony in their work, and more love among their members, was held at Perryville, California, on the 31st of September, 1890.

Present, a Presbyterian, a Methodist, a Baptist, and a Disciple.

Mr.

Brother Jones of the Presbyterian persuasion, said, "Brethren, I cannot see how it is possible for us to form any sort of a basis upon which we can unite, yet these meetings produce brotherly love, and we get to understand each other better. I now move that Mr. Smith who is a disbeliever, act as our moderator. The motion carried. Smith, "Gentlemen, I thank you for the honor. I am, however, not a disbeliever but only a doubter, for I never have given the subject of the authenticity of the scriptures a thorough examination. I was, at an early age, taught by a Chris

1

tian mother that the Bible was the word of God. and when I pushed my frail barque from youth's pebbled shore, and launched out into a cold and friendless world to grapple with my fellow man in the pursuit of fame, wealth, and honor, I fel it to be my first duty to be adopted into the family of God; in this way I hoped to place safeguard around me, that would keep me from the snare of the devil. I went with my brother to hi church to hear you, Mr. P—. I was much pleas ed with your sermon; it was on Christian union you read the 17th chapter of John, and dwelt upo Jesus praying to his Father, that, his follower might remain united; that the world might b converted. And you showed that it was onl opinions that divided the Protestant church, an that opinions were no part of the gospel.

On the next Sunday, I went with my sister her church, to hear you, Mr. M, and you rea the 17th verse of the 16th chapter of Romans, " beseech you, brethren, mark them that cause div sions among you . . . and avoid them, for the serve not the Lord Jesus Christ." Your bitter d nunciation of those that cause divisions, and you prayer for union pleased me. You closed by poin

ing out errors in Mr. P's confession of faith. You said that in some instances it conflicted with the Bible; you then held up the Discipline as a model. I then concluded that your church was the right one.

On the next Sunday, I went with my mother, and you, Mr. D-, preached from 1 Cor. i: 10, "I beseech you brethren, by the name of our Lord Jesus Christ, that you speak the same thing, and that there be no divisions among you, but that you all be perfectly joined together in the same mind, and in the same judgment." You stated that a Christian was a person who confessed Christ, and obeyed the gospel without respect to opinions, and that the church remained undivided for three hundred years, and that it was only men's opinions that now divided it. That articles of faith argued that the word of God was not sufficient, and they contain men's opinions that a person may reject, and still be a Christian as they admit. You then pointed out errors in M's Discipline.

On the next Sunday, I went with father to his church, and heard you, Mr. B——, preach from 1 Cor. iii: 11, "No other foundation can any man lay than is laid, which is Jesus Christ."

You gave

us an eloquent sermon on Christian union, and in your closing remarks you stated that your church had only twelve short articles of faith, merely to distinguish your brethren from others. The Lord's table was then set, and my father was permitted to take of the emblems, while you excluded my mother.

Is it strange that men should doubt when one says, I am of John the Baptizer; another says, I am of Luther; another says, I am of Calvin; and another says, I am of Wesley. I am of Wesley. Were either of these men crucified for you? or were you baptized into Luther, or Calvin, or Wesley? If you men have left your prejudices at home and this meeting is to be governed by the Bible, you may proceed. 1st Q. If we unite, what shall be our name? M. Brethren, the founder of our church lived one hundred and fifty years ago, he was one of the purest men, and probably did more for the spread of Christianity, than any man in England; therefore I propose that the church be called for Wesley.

B—. I object to the church being called by the name of the founder of brother M's church, but would propose the name of Baptist. Of John

the Baptist, Jesus said, there hath not risen a greater than he.

P. I object to calling the church for John the Baptist, as he was dead before the Christian church was started; but would propose that the church take the name of the founder of our church he started our church, three hundred and forty years ago. He was one of the most learned men, and displayed more zeal than any man of his day. I propose the name of Calvin. I will not consent.

B

M. Nor will I.

Moderator.-Gentlemen, it seems that this meeting is about to come to an unfortunate termination; as long as you have a plurality of names, you cannot unite, for a variety of names always creates a variety of churches. If age constituted a right to the name, the Lutheran church is ten years older than the Presbyterian, and the Roman Catholic ante-dates the Lutheran, one thousand two hundred and twenty-five years. Let me read from the book we are to be governed by. 1 Cor. iii: 4, "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" Acts xi: