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 I am ready to do the action whether it is in right order or not. But such a will is malicious; it is not firmly set on doing what is right; and sin is thereby committed.

A subjectively certain conscience then, which tells me without prudent doubt that the action is right, is required for lawful action; " All that is not of faith is sin," as St Paul says. It will be sufficient if we have imperfect moral certainty, as we have seen.

3. If I have this imperfect moral certainty that my action is right, I am justified in acting, and if with such certainty my conscience tells me that I am bound to act, I must do so, even though my conscience be erroneous. For my action is morally good if my will be good. My will is good when it tends to a good object as represented by my intellect, not as it is in itself. But if my will follows my conscience and determines on what it prescribes, my will then tends to a good object as represented by my intellect and is a good will. So that even though my conscience be erroneous, I am justified in following it, and I am bound to follow it when it prescribes any action to be performed.

This is true whenever I have a certain conscience that is, when I have no doubt or suspicion about the honesty of my action, even though my conscience be erroneous. If I were the wilful cause of my conscience being in error by not taking means to inform it correctly, then any objectively wrong action that I perform is voluntary in the cause, and so far imputable to me, but here and now I must follow my conscience.

I am said to be bound by my conscience because it compels me to follow it under pain of doing wrong, committing sin, and being exposed to the pangs of remorse. It binds me also in the name of God, whose will it makes known to me. It speaks, therefore, with the authority of God, it sternly bids me follow his behests, and it reproves me with the authority of a superior if I neglect to follow its promptings. As representing the will of God its authority is greater, as St Thomas teaches, than that of any merely earthly superior.

4. The question as to whether in any particular case a person acted with an erroneous conscience is a question of fact, which only he and God can decide. Still, following approved theologians, we may make use of certain presumptions drawn from the nature of things and from experience. It may be admitted that ignorant and dull people may have