have said, ' Foi- we are also his offspring.' Forasraucli then as we are the ofF-^pring of God, we ought not to think that the God- head is Hke unto gold, or silver, or stone, gi'aven by art and man's device." (Acts xvii, 24-29.)
Not only the fact of this revelation, but its clearness is distinctly asserted by the Apostle : " That which may be known of God is manifest in them ; for God hath shewed it unto them. For the in- visible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eter- nal power and Godhead ; so that they are without excuse: because that when they knew God, they glorified him not as God, neither were thankful." (Rom. i. 19-21.)
It cannot, therefore, be reasonably doubted that not only the being of God, but also his eternal power and Godhead, are so re- vealed in his works, as to lay a stable foundation for natural theol- ogy. To the illustration of this subject many important works have been devoted, a few of which are the following : " Wolf de Theologia Naturali," " The Bridgewater Treatises," Butler's " Analogy," Paley's " Natural Theology."
§ 3. Insufficiency of Natural Theology.
The second extreme opinion respecting Natural Theology is, that it precludes the necessity of a supernatural revelation. The ques- tion whether the knowledge of God derived from his works, be suf- ficient to lead fallen men to salvation, is answered afiirmatively by Rationalists, but negatively by every historical branch of the Chris- tian Church. On this point the Greek, the Latin, the Lutheran, and the Reformed Churches are unanimous. The two former are more exclusive than the two latter. The Greeks and Latins, in making the sacraments the only channels of saving grace, deny the possibility of the salvation of the un baptized, whether in heathen or Christian lands. This principle is so essential to the Romish sys- tem as to be included in the very definition of the Church, as given by the authoritative writers of the Papal Church. That definition is so framed as to exclude fi'om the hope of salvation not only all unbaptized infants and adults, but all, no matter however enlight ened in the knowledge of the Scriptures, and however holy in heart and life, who do not acknowledge the supremacy of the bishop of Rome.
The question as to the sufficiency of natural theology, or of the truths of reason, is to be answered on the authority of the Scrip- tures. No man can tell d priori what is necessary to salvation.
26 INTKODUCTION. [Ch. H. — Theoloot.
Indeed, it is only by supernatural revelation that we know that any sinner can be saved. It is from the same source alone, we can know what are the conditions of salvation, or who are to be its sub- jects.
A. What the Scriptures teach as to the Salvation of Men.. Salvation of Infants.
What the Scriptures teach on this subject, according to the com- mon doctrine of evangeHcal Protestants is first : —
1. All who die in infancy are saved. This is inferred from what the Bible teaches of the analogy between Adam and Christ. " As by the offence of one judgment came upon all men to condemna- tion ; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many (ot TroAAot = Travres) were made sinners, so by the obedience of one shall many (oi iruX.\ui= Travres) be made righteous." (Rom. v. 18, 19.) We have no right to put any limit on these general terms, except what the Bible itself places u])on them. The Scrip- tures nowhere exclude any class of infants, baptized or unbaptized, born in Christian or in heathen lands, of believing or unbelieving parents, from the benefits of the redemption of Christ. All the descendants of Adam, except Christ, are under condemnation ; all the descendants of Adam, except those of whom it is expressly revealed that they cannot inlierit the kingdom of God, are saved. Tills appears to be the clear meaning of the Apostle, and therefore he does not hesitate to. say that where sin abounded, grace haf» much more abounded, that the benefits of redemption far exceed the evils of the fall ; that the number of the saved far exceeds the number of the lost.
This is not inconsistent with the declaration of our Lord, in Mat- thew vii. 14, that only a few enter the gate which leadeth unto life. This is to be understood of adults. What the Bible says is in- tended for those in all ages, to whom it is addressed. But it is addressed to those who can either read or hear. It tells them what they are to believe and do. It would be an entire perversion of its meaning to make it apply to those to whom and of whom it does not speak. When it is said, " He that believeth not the Son shall not see life ; but the wrath of God abideth on him " (John iii. 36), no one understands this to preclude the possibility of the salvation of infants.
Not only, however, does the comparison, which the Apostle makes between Adam and Christ, lead to the conclusion that as alJ