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 marriage,; but appealing to men, some of whom were married and others not, he said -to the married, that they should not change their wives (divorce) as they could according to the law of Moses (Matt. v. 32); and to the unmarried, that if they can they had better not marry (Matt. xix. 10-12); and to both he said that they should understand that the chief sin consists in looking on woman as an object of pleasure (Matt. v. 28). (It goes without saying that this should be understood on the part of woman toward man also.) From this position the following practical moral deductions naturally ensue: To believe, not as people do now, that every one, both man and woman, should enter marriage, but on the contrary to believe that for everyone, both man and woman, it is better to conserve purity so that nothing shall hinder one from giving all one's powers to the service of God. To regard the fall of any one, be it man or woman (that is, the entering into physical relations), not, as at present, as a mistake one can correct by entering into new amative relations (in the form of marriage) with another person; or even as a pardonable satisfaction of one's necessities; -but to look upon the first sexual relations with any one as the entrance to an indissoluble marriage (Matt. xix. 4-6), enjoining on the pair a definite activity which serves as the redemption from an accomplished sin. To regard marriage, not as at present, as the permission to satisfy one's carnal lust, but as a sin demanding redemption. The redemption of the sin consists in both parties liberating themselves from lust, and helping each other in this, and in attaining as far as possible the mutual establishment of the relations not of lovers but of brother and sister; and secondly, in the education of the