(6) Doctrines. The doctrinal standpoint of the Moravian Church is thus set forth by the Gen eral Synod : (x) The Doctrines of the Moravian Church. We esteem every truth revealed to us by God as a precious treasure, and heartily believe that such a treasure dare not be let go, even though we could thereby save our body or our life (Luke ix:24). But most especially do we affirm this of that one doctrine which the Renewed Brethren's Church has from the beginning regarded as her chief doctrine, and over which she has hitherto, by God's grace, kept guard as a priceless jewel: That "Jesus Christ is the propitiation for our sins, and not for ours only, but also for the whole world" (I John ii :2). For "Him who knew no sin, God made to be sin on our behalf ; that we might becomc the righteousness of God in Him" (2 Cor. v :2r) ; or, as we sing in one of our hymns : Whosoever believeth in Christ's redemption, Will find free grace and a complete exemption From serving sinl (2) With this our leading doctrine, the follow ing facts and truths, clearly attested by Holy Scripture, are linked in essential connection. and therefore constitute, with that leading doctrine, the most prominent and main features of our un derstanding and our proclamation of the way of salvation: (a) The doctrine of thc total depravity of our human nature; i. e., that since the Fall there is no health in man, and that lie has no powers left by which to save himself (John iii:6; Rom. iii: 23 ; vii:18; i :18-32; iii :9-18 ; Eph. ii:8-13).
.(b) The doctrine of the love of God, the Father, to the fallen human race, according to which he "chose us in Christ, before the foundation of the world," and "so loved the world that lie gave his only begotten Son, that whosoever believed] in Him should not perish, but have eternal life" (Eph. i:3, 4; ii :4; John iii :16; t John iv :9)• (c) The doctrine of the real Godhcod and the ;cal hunzanity of Jesus Christ; i. e., that thc only begotten Son of God, he by whom all thinifs in heaven and earth were created, forsook the glory which he had with the Father before the world was, and took upon him our flesh and blood, that in all things he might be made like unto his breth ren, yet without sin (John i:1-3 ; i:t4 ; xvii :5; Phil. ii:6, 7; Heb. ii:14, 17; iv:t5; Col. i:17-19; t John v:20).
(d) The doctrine of our reconciliation to God and our justification before him through the sac rifice of Jena Christ, i. e., that Christ "was de
livered up for our trespasses, and was raised for our justification," and that alone by faith in him "we have through his blood forgiveness of sin," "peace with God," and freedom from the service of sin (Rom. 25; v:r ; Cor. i Ileb. ii:t7; ix:t2; I Peter i:18, to; John i:o; 2 COr. V:I8, 19).
(e) The doctrine of the Holy Ghost and the operations of his grace, c., that without him wc are unable to know the truth ; that it is he who leads us to Christ, by working in us the knowledge of sin and faith in Jesus, and that he "beareth witness with our spirit that we are chil dren of God" (John xvi 13, 14; Cor. xii: 3 ; Rom. viii :16).
(f) The doctrine of good works as the fruit of the Spirit, i. c., that in them faith manifests itself as a living acting power, which induces its, out of love and gratitude to him who died for us, willingly to follow the commandments of God (John xiv :15; Rom. vi ; I Cor. vi :20; Gal.
v:6, 22-24; r John v:3-5 ; Eph. :8-ro; James :r7).
(g) The doctrine of the fellowship of believers one with another, i. e., that they are all one in Christ Jesus, the Head of his body, and are all members one of another (John xvii :2r ; Matt. xxiii :8 ; Eph. iv :4).
(11) The doctrine of the second coming of the Lord in glory, and of the resurrection of thc dead, unto life or unto judgment (Acts i ; John vi: 40; xi:25, 26; iii :36 ; v:25-29; Thess. iv : 14-17).
(3) Whilst we do not draw up and set forth these truths and our acceptance of them in a strictly formulated creed, our apprehension of the chief substance of Christian doctrine has found in a special way its exprcssion in what has been solemnly declared by our church, year by year, for more than too years past, in our Litany on Easter morning.—Results of the General Synod of thc Brethren's Unity, 1889, pp. (7) No Organic Union. That the American Moravian Church will in the near future unite organically with any other American church is very unlikely. She cannot do so without detri ment to her chief form of usefulness, which she shares with the European divisions of the Mora vian Church—the work of evangelization amongst the heathen. At the same time she is ready to fellowship with evangelical believers of every name. J. T. H,