Meanwhile, it is a matter for rejoicing that writings such as these give us a clear proof that in all ages the Spirit of the Lord has entered into holy men, and made them sons of God and prophets. God "left not Himself without witness" among them. The language of St. Thomas Aquinas, that many a heathen has had an "implicit faith," is but another way of expressing St. Paul's statement that "not having the law they were a law unto themselves, and showed the work of the law written in their hearts." [49] To them the Eternal Power and Godhead were known from the things that do appear, and alike from the voice of conscience and the voice of nature they derived a true, although a partial and inadequate, knowledge. To them "the voice of nature was the voice of God." Their revelation was the law of nature, which was confirmed, strengthened, and extended, but _not_ suspended, by the written law of God.[50] [Footnote 49: Rom. i. 2.] [Footnote 50: Hooker, _Eccl. Pol_. iii. 8.] The knowledge thus derived, i.e. the sum-total of religious impressions resulting from the combination of reason and experience, has been called "natural religion;" the term is in itself a convenient and unobjectionable one, so long as it is remembered that natural religion is itself a revelation. No _antithesis_ is so unfortunate and pernicious as that of natural with revealed religion. It is "a contrast rather of words than of ideas; it is an opposition of abstractions to which no facts really correspond." God has revealed Himself, not in one but in many ways, not only by inspiring the hearts of a few, but by vouchsafing His guidance to all who seek it. "The spirit of man is the candle of the Lord," and it is not religion but apostasy to deny the reality of any of God's revelations of truth to man, merely because they have not descended through a single channel. On the contrary, we ought to hail with gratitude, instead of viewing with suspicion, the enunciation by heathen writers of truths which we might at first sight have been disposed to regard as the special heritage of Christianity. In Pythagoras, and Socrates, and Plato,--in Seneca, Epictetus, and Marcus Aurelius--we see the light of heaven struggling its impeded way through clouds of darkness and ignorance; we thankfully recognize that the souls of men in the Pagan world, surrounded as they were by perplexities and dangers, were yet enabled to reflect, as from the dim surface of silver, some image of what was divine and true; we hail, with the great and eloquent Bossuet, "THE CHRISTIANITY OF NATURE." "The divine image in man," says St. Bernard, "may be burned, but it cannot be burnt out."