Conscience knows no pardon, and no Savior. Hovey, Manual of Christian Theology, 9, seems to us to go too far when he says: “Even natural affection and conscience afford some clue to the goodness and holiness of God, though much more is needed by one who undertakes the study of Christian theology.” We grant that natural affection gives some clue to God’s goodness, but we regard conscience as reflecting only God’s holiness and his hatred of sin. We agree with Alexander McLaren: “Does God’s love need to be proved? Yes, as all paganism shows. Gods vicious, gods careless, gods cruel, gods beautiful, there are in abundance; but where is there a god who loves?” II. Marks of the Revelation man may expect. 1. _As to its substance._ We may expect this later revelation not to contradict, but to confirm and enlarge, the knowledge of God which we derive from nature, while it remedies the defects of natural religion and throws light upon its problems. Isaiah’s appeal is to God’s previous communications of truth: _Is. 8:20—_“To the law and to the testimony! if they speak not according to this word, surely there is no morning for them.” And Malachi follows the example of Isaiah; _Mal. 4:4—_“Remember ye the law of Moses my servant.” Our Lord himself based his claims upon the former utterances of God: _Luke 24:27—_“beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.” 2. _As to its method._ We may expect it to follow God’s methods of procedure in other communications of truth. Bishop Butler (Analogy, part ii, chap. iii) has denied that there is any possibility of judging _a priori_ how a divine revelation will be given. “We are in no sort judges beforehand,” he says, “by what methods, or in what proportion, it were to be expected that this supernatural light and instruction would be afforded us.” But Bishop Butler somewhat later in his great work (part ii, chap. iv) shows that God’s progressive plan in revelation has its analogy in the slow, successive steps by which God accomplishes his ends in nature. We maintain that the revelation in nature affords certain presumptions with regard to the revelation of grace, such for example as those mentioned below.