. What reasons Christ may have had for
imposing this or that truth upon our belief, is beside the question; it
is enough that He did reveal truths, the acceptance of which glorifies
Him in the mind of the believer, in order that the mere keeping of the
commandments appear forthwith an insufficient mode of worship.

Besides, morals are based on dogma, or they have no basis at all;
knowledge of the manner of serving God can only proceed from knowledge
of who and what He is; right living is the fruit of right thinking. Not
that all who believe rightly are righteous and walk in the path of
salvation: losing themselves, these are lost in spite of the truths
they know and profess; nor that they who cling to an erroneous belief
and a false creed can perform no deed of true moral worth and are
doomed; they may be righteous in spite of the errors they profess,
thanks alone to the truths in their creeds that are not wholly
corrupted. But the natural order of things demands that our works
partake of the nature of our convictions, that truth or error in mind
beget truth or error correspondingly in deed and that no amount of
self-confidence in a man can make a course right when it is wrong, can
make a man's actions good when they are materially bad. This is the
principle of the tree and its fruit and it is too old-fashioned to be
easily denied. True morals spring from true faith and true dogma; a
false creed cannot teach correct morality, unless accidentally, as the
result of a sprinkling of truth through the mass of false teaching. The
only accredited moral instructor is the true Church. Where there is no
dogma, there can logically be no morals, save such as human instinct
and reason devise; but this is an absurd morality, since there is no
recognition of an authority, of a legislator, to make the moral law
binding and to give it a sanction. He who says he is a law unto himself
chooses thus to veil his proclaiming freedom from all law. His golden
rule is a thing too easily twistable to be of any assured benefit to
others than himself; his moral sense, that is, his sense of right and
wrong, is very likely where his faith is--nowhere.

It goes without saying that the requirements of good morals are a heavy
burden for the natural man, that is, for man left, in the midst of
seductions and allurements, to the purely human resources of his own
unaided wit and strength; so heavy a burden is this, in fact, that
according to Catholic doctr