Let me hint by way of illustration what I mean: Calvin was just as conscientious in burning Servetus as Servetus was in pursuing that course of action which led him to the stake. One of them was wrong in following his conscience, then. You take it to-day: some people will tell you there is a certain day in the week that you must observe as sacred. Your conscience tells you there is another day in the week that you must observe as sacred. Can both be right? Many of the greatest tragedies of the world have come about through these controversies and confusions of conscience. The Quaker in old Boston went at the cart's tail, in disgrace, because he followed his conscience; and the Puritan put him there because he followed his conscience. Were both of them right? The inquisitor in Spain put to death hundreds and thousands of people conscientiously; and the hundreds and thousands of people conscientiously went to their deaths. What is conscience, then? Conscience is not a moral guide. It is simply that monitor within that reiterates to us forever and forever and forever, Do right. But conscience does not tell us what is right. We must decide those questions as a matter of calm study and judgment in the light of human experience. It is the judgment that should tell us whether a thing is right or wrong. And how shall we know whether it is right or wrong? Simply by the consequences. That which helps, that which lifts man up, that which adds to the happiness and the well-being of the world, as the result of human experience, is right. That which hurts, that which injures men and women, that which takes away from their welfare and happiness, that is wrong. All these things, as we shall see before I get through, are inherent in the nature of things, not created by statute, not the result of the moral teaching of anybody. This leads me to extend this idea a little farther, and to raise the question as to what is the standard by which you are to judge moral action. If you will think it out with a little care, you will find that the standard of all moral action may be summed up in the one word "life." Life, first, as continuance; second, to use a philosophical term, content, that which it includes. Life, this is the standard of right and wrong. To illustrate, take me physically, leave out of account all the rest of my nature now for a moment, and consider me as an animal. From the point of view of my body, that which conduces to length of life, to fullness, to completion, to enjoyment of life, is right, the only right, from this physical point of view. That which threatens my life, that which takes away my sum of strength, injures my health, takes away from my possibility of enjoyment, that, from a physical point of view, is wrong; and there can be no other right or wrong from the point of view of the body.