F. Conscience in its relation to God as holy.—Conscience is not an original authority. It points to something higher than itself. The “authority of conscience” is simply the authority of the moral law, or rather, the authority of the personal God, of whose nature the law is but a transcript. Conscience, therefore, with its continual and supreme demand that the right should be done, furnishes the best witness to man of the existence of a personal God, and of the supremacy of holiness in him in whose image we are made. In knowing self in connection with moral law, man not only gets his best knowledge of self, but his best knowledge of that other self opposite to him, namely, God. Gordon, Christ of To-day, 236—“The conscience is the true Jacob’s ladder, set in the heart of the individual and reaching unto heaven; and upon it the angels of self-reproach and self-approval ascend and descend.” This is of course true if we confine our thoughts to the mandatory element in revelation. There is a higher knowledge of God which is given only in grace. Jacob’s ladder symbolizes the Christ who publishes not only the gospel but the law, and not only the law but the gospel. Dewey, Psychology, 344—“Conscience is intuitive, not in the sense that it enunciates universal laws and principles, for it lays down no laws. Conscience is a name for the experience of personality that any given act is in harmony or in discord with a truly realized personality.” Because obedience to the dictates of conscience is always relatively right, Kant could say that “an erring conscience is a chimæra.” But because the law accepted by conscience may be absolutely wrong, conscience may in its decisions greatly err from the truth. S. S. Times: “Saul before his conversion was a conscientious wrong doer. His spirit and character was commendable, while his conduct was reprehensible.” We prefer to say that Saul’s zeal for the law was a zeal to make the law subservient to his own pride and honor.