forces interacted: Montesquieu and Rousseau alike dealt with both the religious and the social issues; d'Holbach in his first polemic, the Christianisme dévoilé, opens the stern impeachment of kings and rulers which he develops so powerfully in the Essai sur les Préjugés; and the Encyclopédie sent its search-rays over all the fields of inquiry. But of the manifold work done by the French intellect in the second and third generations of the eighteenth century, the most copious and the most widely influential body of writings that can be put under one category is that of which we have above made a chronological conspectus. Of these works the merit is of course very various; but the total effect of the propaganda was formidable, and some of the treatises are extremely effective. The Examen critique of Burigny, [1031] for instance, which quickly won a wide circulation when printed, is one of the most telling attacks thus far made on the Christian system, raising as it does most of the issues fought over by modern criticism. It tells indeed of a whole generation of private investigation and debate; and the Abbé Bergier, assuming it to be the work of Fréret, in whose name it is published, avows that its author "has written it in the same style as his academic dissertations: he has spread over it the same erudition; he seems to have read everything and mastered everything." [1032] Perhaps not the least effective part of the book is the chapter which asks: "Are men more perfect since the coming of Jesus Christ?"; and it is here that the clerical reply is most feeble. The critic cites the claims made by apologists as to the betterment of life by Christianity, and then contrasts with those claims the thousand-and-one lamentations by Christian writers over the utter badness of all the life around them. Bergier in reply follows the tactic habitually employed in the same difficulty to-day: he ignores the fact that his own apologists have been claiming a vast betterment, and contends that religion is not to be blamed for the evils it condemns. Not by such furtive sophistry could the Church turn the attack, which, as Bergier bitterly observes, was being made by Voltaire in a new book every year.