ceeds from religion, and social forms of life produce morality only when into these forms are put the results of religious influence on humanity—this is, morality. Stoves may be kindled, and so may impart heat, or may be left unlit and so remain cold. So, too, social forms may include morality, and in that case morally influence society, or may not include morality and thus remain without influence. Christian morality cannot be founded on the heathen or social conception of life, nor can it be deduced either from non-Christian philosophy or science—can not only not be deduced, but cannot be reconciled with them. So always was it imderstood by all serious, consistent, ancient philosophy and science, which said, "Do our propositions disagree with morality? Well, then, so much the worse for morality," and continued their investigations.
Ethical treatises not founded on religion, and even lay catechisms, are written and taught, and men may believe that humanity is guided by them; but it only seems to be so, because people in reality are guided, not by these treatises and catechisms, but by the religion which they have always had and have; whereas the treatises and catechisms only try to counterfeit the natural outflux of religion. Ordinances of lay morality not founded upon religious teaching are similar to the actions of a man who, being ignorant of music, should take the conductor's seat before the orchestra, and begin to wave his arms
