Voltaire’s attack was essentially the attack of the English deists, as indeed he is always willing enough to admit, pursued with far less gravity and honest search for truth, but, it is hardly necessary to say, with far more adroitness, rapidity, and grace of manner than any of them, even than Bolingbroke. As we have seen, he insisted on throwing himself upon the facts in the records that are least easily reconciled with a general sense of probability and evidence, as gradually developed in men by experience. He placed the various incidents of the Bible, the interpretation of them by the church, the statement of doctrine, the characters of prominent actors, in the full light of common experience and of the maxims which experience has made second nature. ‘I always speak humanly,’ he says mockingly, ‘I always put myself in the place of a man who, having never heard tell either of Jews or Christians, should read these books for the first time, and not being illuminated by grace, should be so unhappy as to trust unaided reason in the matter, until he should be enlightened from on high.’[204] It is superfluous to detail the treatment to which he subjected such mysteries of the faith as the inheritance of the curse of sin by all following generations from the first fall of man; the appearance from time to time, among an obscure oriental tribe, of prophets who foretold the coming of a divine deliverer, who should wash away that fatal stain by sacrificial expiation; the choice of this specially cruel, treacherous, stubborn, and rebellious tribe, to be the favoured people of a deity of spotless mercy and truth; the advent of the deliverer in circumstances of extraordinary meanness and obscurity among a generation that greeted his pretensions with incredulity, and finally caused him to be put to death with ignominy, in spite of his appeal to the prophets and to the many signs and wonders which he wrought among them; the rising of this deliverer from the dead; the ascription to him in the course of the next three or four centuries of claims which he never made in person, and of propositions which he never advanced while he walked on the earth, yet which must now be accepted by every one who would after death escape a pitiless torment without end; the truly miraculous preservation amid a fiery swarm of heresies, intricate, minute, subtle, barely intelligible, but very soul-destroying, of that little fragile thread of pure belief which can alone guide each spirit in the divinely appointed path. Exposed to the light, which they were never meant to endure, of ordinary principles of evidence founded on ordinary experience, the immortal legends, the prophecies, the miracles, the mysteries, on which the spiritual faith of Europe had hung for so many generations, seemed to shrivel up in unlovely dissolution. The authenticity of the texts on which the salvation of man depends, the contradictions and inconsistencies of the documents, the incompatibility