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 an eminently practical tendency,—philosophy warm and glowing with love. It will, perhaps, be less the fault of the writer than of her readers, if they are not always able to eliminate from her highly poetical and imaginative language the subtle metaphysical verity or phase of religious experience which she seeks to express, or that they are compelled to pass over, without appropriation, many things which are nevertheless profoundly suggestive as vague possibilities of the highest life. All may not be able to find in some of her Scriptural citations the exact weight and significance so apparent to her own mind. She startles us, at times, by her novel applications of familiar texts, by meanings reflected upon them from her own spiritual intuitions, making the barren Baca of the letter a well. If the rendering be questionable, the beauty and quaint felicity of illustration and comparison are unmistakable; and we call to mind Augustine's saying, that two or more widely varying interpretations of Scripture may be alike true in themselves considered. ‘When one saith, “Moses meant as I do,” and another saith, “Nay, but as I do,” I ask, more reverently, “Why not rather as both, if both be true?” ’ Some minds, for instance, will hesitate to assent to the use of certain Scriptural passages as evidence that He who is the Light of men, the Way and the Truth, in the mystery of His economy, designedly ‘delays, withdraws, and even hides Himself from those who love and follow Him.’ They will prefer to impute spiritual dearth and darkness to human weakness, to the selfishness which seeks
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