(2) Another source of the doctrine's strength lies in its simplicity. It is a great mental relief to drop the tangle of confusing considerations, to stop trying to reason out one's course of action, and follow a supposedly reliable guide. The intuition-theory goes naturally with a moral conservatism which dreads the chaos and uncertainty that follow upon the doubt of established moral habits. It is so much more comfortable to feel that one has already the one divine and ultimate code, that one has always done right because one has steadily obeyed the inner light! It is reassuring to divide the world into the sheep and the goats? if one can believe one's self a sheep. But what O dismay! what if one were after all a goat! A great deal of mental anguish has been caused by the pseudo-simplicity of this dichotomy. There is no such clean-cut and clearly visible line between right and wrong; there is instead a bewildering maze of goods. Hardly any choice but involves a sacrifice, hardly any ideal but has its disadvantages. One learns with experience to be wary of these simple theories, these closet theories which collapse when they are brought out into the light of day. (3) We must, however, be just. The fact of the reliability of conscience, and the wisdom of following its guidance, holds over a wide range of human experience and the experience which is most apparent upon the surface. For all ordinary cases we of Christendom agree without hesitation that murder is wrong, and lying, and stealing. It seems a waste of time to try to justify our instinctive verdict, and the attempt would only be bewildering to most men. It is only when brought face to face with some alien code that we see the need of digging below intuition. A missionary to the South Seas may be confronted with men to whom the killing of other tribesmen and the accumulation of skulls is a glorious and honorable feat, or to whom skillful lying is an enviable and proud accomplishment. But most of us live among neighbors whose conscience is comfortably like our own, and only occasionally become seriously perplexed. In the great mass of everyday occasions we do know our duty intuitively, and we do agree with one another. We recognize a duty at sight without realizing its teleology. It is not, indeed, an innate faculty; it was acquired during our formative years; it is not infallible. But the forces which have gone to the making of it are similar in all our lives, and the products are more alike than unlike.