relations, by being divinely established, represent God, who in the perfections of his nature and will, is at once the free Creator and righteous personal Ruler of the universe. Moral law not only applies alone to free personality, but has its source and authority in the Absolute Personality whose holy and beneficent will has constituted the moral relations and requirements of life. Morality pertains, not to the relations of mere things to things, or of persons to simply impersonal nature, but of persons to persons. Inter-human relations create and exhibit obligations because God's plan and will speak in them, but the full solemnity of moral obligation appears only when all inter-human obligations are seen carried up and united in the supreme and all-embracing obligation to God, to whom all duty is due. When these inter-human duties are refused, they are refused to God who requires them and has expressed that requirement to reason through the relations themselves and through his word. Not only the religious duties, as faith and love and gratitude and prayer, but all human duties are owed to Him. Here all religious duties become moral obligations; and all moral obligations become religious duties. And the guilt of wrong-doing is heightened by the fact that it is a sin against the just, holy, supreme authority and will of God, the absolute personal ground of the right order and blessedness of the universe. In Him the moral authority is identified with the rights of the Creator to whom every good in the universe is owed. This emphasis upon the transcendent authority and sanctity of moral law and consequent guilt of its violation is a special feature in the Christian ethical view and necessary for the true force and efficiency of the moral sense.