All the devices for gratifying sexual passions without the assumption of permanent responsibilities, such as seduction, prostitution, and the keeping of mistresses, Christianity brands as the desecration of God's holiest temple, the human body, and the wanton wounding of His most sensitive creation,--woman's heart. The Greeks placed little restriction on man's passions beyond such as was necessary to maintain sufficient physical health and mental vigour to perform his duties as a citizen in peace and in war. If the individual is complete in himself, with no God above who cares, no Christ who would be grieved, no Spirit of Love to reproach, no rights of universal brotherhood and sisterhood to be sensitively respected and chivalrously maintained, then indeed it is impossible to make out a valid claim for severer control in these matters than Plato and Aristotle advocate. If there are persons in the world who are practically slaves, persons who have no claim on our consideration, then licentiousness and prostitution are logical and legitimate expressions of human nature and inevitable accompaniments of human society. Christianity, however, has freed the slave in a deeper and higher sense than the world has yet realised. Christianity does not permit any one who calls himself a Christian to leave any man or woman outside the pale of that consideration which makes this other person's dignity, and interest, and welfare as precious and sacred to him as his own. Obviously all loose and temporary sexual connections involve such degradation, shame, and sorrow to the woman involved, that no one who holds her character, and happiness, and lasting welfare dear to him can will for her these woful consequences. One cannot at the same time be a friend of the kindly, generous, sympathetic Christ and treat a woman in that way. It is for this reason, not on cold, ascetic grounds, that Christianity limits sexual relations to the monogamous family; for there only are the consequences to all concerned such as one can choose for another whom he really loves. If Christianity, at these and other vital points, asks man to give up things which Plato and Aristotle permit, it is not that the Christian is narrower or more ascetic than they; it is because Christianity has introduced a Love so much higher, and deeper, and broader than anything of which the profoundest Greeks had dreamed, that it has made what was permissible to their hard hearts forever impossible for all the more sensitive souls in whom the Love of Christ has come to dwell.