frail thread of her life with its excessive ecstasy. What Moses saw he tells us not. No word escapes him of that transcendent vision. He neither tells us of its nature nor of its effects upon himself. But who could marvel if, having had it, he was henceforth the meekest of men? What could ever again disturb the serene patience of him who could divine so much of the future from having seen all the past? And how impossible it must have been for any torments of pride to ruffle the calm serenity of one who was humbled to the very dust by the unutterably lavish and surpassing developments of love and grace and glory which his vision of the past bade him anticipate in that future which even he who had borne to see the past could not gaze upon and live! As “the end of all science is contained within the end of all theology,” so the seeing the glory of God would be the knowledge of all history taken in its widest and fullest meaning; for if history could be truly written, whether as the life of an individual, the history of a nation or of the whole world, it would be the unravelling of the hidden providence of God working through all events to his own greater glory. The perfect sight is the perfect knowledge; and that cannot be obtained save through the “light of Glory,” which is the beatific vision. The perfect knowledge of God would be the knowledge of all things, not only of all science, but of all facts; for all are contained in him. The use of our faculties in the acquirement of knowledge or in its exercise is like the gathering up of fragments caught from the skirts of his garments as we follow slowly in his mighty footsteps; and the closer we get to him in our patient toil, the brighter is the lustre and the sweeter the perfume still left upon these shreds of the divine passage through the mazes of creation and the heaped-up centuries of time. [60] Daniel xii. 4. [61] Matthew v. 18. [62] 1 Cor. iii. 16, 17, 22, 23. [63] Ephesians v. 23, 32. [64] This statement, if its terms are taken in a strict, theological sense, is not correct. In the sense that matrimony under the old law was holy, and foreshadowed a sacrament, it may be called sacramental. There were no sacraments, in the specific sense in which we now use the term in the Catholic Church, before Christ instituted them.—ED. C. W. [65] Gen. xxxvii. 32. [66] Mark xv. 32. [67] Exodus xxxiii. 18-23. [68] Prov. viii. 22-36. NEW PUBLICATIONS.