terward, in writing to the
Romans, he takes the same ground. He teaches that the Gentiles had a
knowledge of the eternal attributes of God (Rom. i. 19) and saw him in his
works (v. 20), and that they also had in their nature a law of duty,
enabling them to do the things contained in the law. This he calls "the
law written in the heart" (Rom. ii. 14,15). He blames them, not for
ignorance, but for disobedience. The Apostle Paul, therefore, agrees with
us in finding in heathen religions essential truth in connection with
their errors.

The early Christian apologists often took the same view. Thus Clement of
Alexandria believed that God had one great plan for educating the world,
of which Christianity was the final step. He refused to consider the
Jewish religion as the only divine preparation for Christianity, but
regarded the Greek philosophy as also a preparation for Christ. Neander
gives his views at length, and says that Clement was the founder of the
true view of history.[6] Tertullian declared the soul to be naturally
Christian. The Sibylline books were quoted as good prophetic works along
with the Jewish prophets. Socrates was called by the Fathers a Christian
before Christ.

Within the last few years the extravagant condemnation of the heathen
religions has produced a reaction in their favor. It has been felt to be
disparaging to human nature to suppose that almost the whole human race
should consent to be fed on error. Such a belief has been seen to be a
denial of God's providence, as regards nine tenths of mankind. Accordingly
it has become more usual of late to rehabilitate heathenism, and to place
it on the same level with Christianity, if not above it. The _Vedas_ are
talked about as though they were somewhat superior to the Old Testament,
and Confucius is quoted as an authority quite equal to Paul or John. An
ignorant admiration of the sacred books of the Buddhists and Brahmins has
succeeded to the former ignorant and sweeping condemnation of them. What
is now needed is a fair and candid examination and comparison of these
systems from reliable sources.

Sec. 5. Comparative Theology will furnish a new Class of Evidences in Support
of Christianity.

Such an examination, doing full justice to all other religions,
acknowledging their partial truth and use, will not depreciate, but exalt
the value of Christianity. It will furnish a new kind of evidence in its
favor. But the usual form of argument may pe