and obey it, constituted his conscience. Thus we find the terms “a doubting conscience,” “an opinionated conscience,” “an erring conscience,” and the like; and councils were held, and confessors employed, for the special purpose of setting such irregularities straight. How little the conception of conscience, just as other conceptions, is determined by its own object; how differently it is viewed by different people; how wavering and uncertain it appears in books; all this is briefly but clearly set forth in St�udlin's Geschichte der Lehre vom Gewissen. These facts taken in conjunction are not calculated to establish the reality of the thing; they have rather given rise to the question whether there is in truth a genuine, inborn conscience.

I have already had occasion in Part II.