remote from corporeal vision, but operating at a multitude of points on the spirit of each man through grace, and finally, by a consummating miracle repeated daily some thousands of times, severing this spirit from the probation of flesh, and prolonging its existence independently of the body through all eternity in modes of being, none the less real for being impossible to conceive. To Voltaire this was unspeakable foolishness. The prodigies of grace, of the resurrection of the body, of the incarnation of divinity, were inconsistent with the qualities which he imputed to the creator of the universe, and hence he contented himself with mocking at them; the real state of the case was simply that a number of influences had drawn men aside from that conception of the creator, with which such prodigies were not inconsistent, but were on the contrary logically and inseparably associated. This failure to rise to the highest ideas involved in the great debate explains, along with much besides, two striking facts connected with it. It explains the intense acerbity of the conflict, and the flaming depth of the chasm which divided and divides the two camps in France. For the best natures are most violently irritated and outraged by mocking and satiric attack upon the minor details, the accidents, the outside of the objects of faith, when they would have been affected in a very different way by a contrast between the loftiest parts of their own belief and the loftiest parts of some other belief. Many persons who would listen to a grave attack on the consistency, reasonableness, and elevation of the currently ascribed attributes of the godhead, with something of the respect due to the profound solemnity of the subject, would turn with deaf and implacable resentment upon one who should make merry over the swine of Gadara.