the memory for recall of past experiences, the intuitional reason for axiomatic truths and first principles. If the liability to error in the psychic functions and their application to the myriad conditions in which their immediate data are used, does not vacate their place of authority in their spheres, no more does the similar liability vacate the unique authority of the conscience, which it has by its action in the supreme realm of the right and of moral obligation. Its position of authority in its sphere remains, and remains supreme, because the sphere of its action and discernments is, as pointed out, the supreme sphere of eternal righteousness and obligation. But a further question arises at this point. If it is sometimes in error and, like an imperfect watch, gives an incorrect indication, should the conscience always be followed? Does not this fact, if it does not wholly take away its right to supremacy, at least modify the positiveness of our duty to follow its dictates? This has sometimes been a perplexing casuistic question. But the perplexity arises from failure to keep in mind the precise points involved in the problem, and to take account of the whole process through which particular duties become apparent and obligatory. Since the decision of the conscience, when rightly and fully reached, is, at the time it is given and as to the point it decides, the soul's conviction as to what is right and duty, to violate or disregard it becomes necessarily the very essence of the immoral spirit and conduct. To go contrary to what the soul sees as duty, through the only capacity it has for knowing it, is essentially moral rottenness. Whewell's statement: "To disobey the commands and prohibitions of conscience, under any circumstances, is utterly immoral: it is the very essence of immorality,"[25] is hardly too emphatic. To some writers this has seemed extravagant, in view of the fact that some of the greatest wrongs and foulest crimes of history, such as the burning of Latimer and Ridley, the St. Bartholomew massacre, the gun-powder plot, might be palliated or even justified under the plea of conscientiousness in the perpetrators.[26] But the reconciliation of this seeming conflict between conscience and real duty is made plain by remembering two things: