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ield scope for an increased piety and a more enlarged benevolence. Their infinitely pliable philosophy expanded amiably to suit the requirements of any and every sect. The Rev. W. H. Furness, of Philadelphia, though not thoroughly identified with the movement, yet, in several volumes published at that time, manifested the influence of Rationalism upon his own studies. But the machinery of his mind, though exquisite in its details, was too delicate to work up successfully the heavy material of the German importations. In a review of his 'Life of Jesus,' by A. P. Peabody, in the _N. A. Review_, after a merited tribute of praise and respect to the talented author, occurs the following: 'AEsthetic considerations weigh more with him than historical proofs, and vividness of conception than demonstration. So far is he from needing facts to verify his theories, that he is ready to reject the best authenticated facts, if they would not flow necessarily from his _a priori_ reasoning.' This was severe, too severe in the instance cited; but the remark is worth preserving, as strikingly characteristic of much of the _belles-lettres_ writings of the New School of thinkers, as they were once, and indeed might yet be termed. But impiety was never the result of Transcendentalism. Its advocates endeavored rather to prove the adaptability of a generous and catholic spirit of Philosophy to religion than to subvert it. They never advanced to a love of Strauss and Feuerbach, and men of the second generation, of whom G.H. Lewes may be taken as a type, have generally been regarded by them as the Girondists regarded the Jacobins. Both urge reform, the Vergniaud and the Robespierre, but the one respects the old landmarks, while the other, with an unequaled nonchalance, sweeps by, unconscious of them all, and plants his standard on a foundation as yet unshaken by foot of man. The consequences of the Transcendental movement were truly remarkable. Those latitudes to which habit had accustomed us to look for our _literati_ became one immense hot-house, in which exotics of the most powerful fragrance bloomed luxuriantly.[4] As if by miracle, they assumed hues and adopted habits to which, in their native soil, they had been strangers. Every small _litterateur_ wore conspicuously his cunningly entwined wreath. Ladies appeared at 'aesthetic tea-parties,' crowned with the most delicate of the new importations. Young clergymen were not complete without a
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