allowance, the toleration granted to these later Jewish modes of belief by our Saviour, can no more be urged as arguing any positive sanction to such existences (to _demons_ in the bad sense), than his toleration of Jewish errors and conceits in questions of science. Once for all, it was no purpose of his mission to expose errors in matters of pure curiosity, and in speculations _not_ moral, but exclusively intellectual. And, besides the ordinary argument for rejecting such topics of teaching, as not necessarily belonging to any known purpose of the Christian revelation (which argument is merely negative, and still leaves it open to have regarded such communications as a possible _extra_ condescension, as a _lucro ponatur_, not absolutely to have been expected, but if granted as all the more meritorious in Christianity), we privately are aware of an argument, far more rigorous and coërcive, which will place this question upon quite another basis. This argument, which, in a proper situation, and with ampler disposable space, we shall expose in its strength, will show that it was not that neutral possibility which men have supposed, for the founder of our faith to have granted light, casually or indirectly, upon questions of curiosity. One sole revelation was made by Him, as to the nature of the intercourse and the relations in another world; but _that_ was for the purpose of forestalling a vile, unspiritual notion, already current amongst the childish Jews, and sure to propagate itself even to our own days, unless an utter _averruncatio_ were applied to it. This was its purpose, and not any purpose of gratification to unhallowed curiosity; we speak of the question about the reversionary rights of marriage in a future state. This memorable case, by the way, sufficiently exposes the gross, infantine sensualism of the Jewish mind at that period, and throws an indirect light on their creed as to demons. With this one exception, standing by itself and self-explained, there never was a gleam of revelation granted by any authorized prophet to speculative curiosity, whether pointing to science, or to the mysteries of the spiritual world. And the true argument on this subject would show that this abstinence was not accidental; was not merely on a motive of convenience, as evading any needless extension of labors in teaching, which is the furthest point attained by any existing argument; but, on the contrary, that there was an obligation of consistency, stern, absolute, insurmountable, which made it _essential_ to withhold such revelations; and that had but one such condescension, even to a harmless curiosity, been conceded, there would have arisen instantly a rent--a fracture--a schism--in another vast and collateral purpose of Providence.