(3) Christian teaching has elevated the ethical view in closely uniting all moral obligation with duty to God. Natural ethics, when its implications are rationally followed up, is, indeed, theistic, and finds the seat of moral law in God as the absolute ground of the whole moral constitution. But from this movement, rising from the law of right in the conscience and in the moral constitution of the world, such ethics has yet this limitation, that duty is thought of from the human side, and not from the standpoint of God, who in his personal nature and will is both the source and goal of moral law. In this mode of forming the theory God is apt to be left remote, virtue is abstractly conceived and remains a reality too much by itself and separated from any enforcing or helping authority. It becomes too abstract and simply humanistic. But our view of moral good must be lifted into closer and more living connection with God. And so, Christianity, to transfuse the ethical sense with religious light and motives, teaches us to look upon right and duty from the standpoint of God. This is in accordance with the very design of Christianity as a redemptive and saving religion, seeking to bring man into true and practical fellowship with God. The moral discernment is to be filled and animated by the religious spirit, so that the moral training may be carried on and completed together with the development and consummation of the Christian life. Thus the form of the appeal is: "Be ye holy, for I am holy." "Be ye perfect, even as your Father in heaven is perfect." In a high and peculiar emphasis all duty is required to be done as unto God. "Forasmuch as ye have done it to the least of these, ye have done it unto me." "We should so fear and love God," as not to offend against any part of the law or fail in doing good. Through the Christian revelation alone the ethical conception and relation of God is truly attained, and with it a right conception of man and the highest spirit of duty.