Tourne, the constitutional bishop of Bourges, replied to the Abbe Fauchet as Fenelon would have answered Bossuet.  He proved that, in the mouth of his adversary, toleration was fanatical and cruel.  “You have proposed to you violent remedies for the evils which anger can only envenom; it is a sentence of starvation which is demanded of you against our nonjuring brethren.  Simple religious errors should be strangers to the legislator.  The priests are not guilty—­they are only led astray.  When the eye of the law falls on these errors of the conscience, it envenoms them.  The best means of curing them is not to see them.  To punish by the pangs of hunger simple and venial errors, would be an opprobrium to legislation—­a horror in morals.  The legislator leaves to God the care of avenging his own glory, if he believe it violated by an indecorous worship.  Would you, in the name of tolerance, again create an inquisition which would not have, like the other, the excuse of fanaticism?  What, gentlemen, would you transform into arbitrary proscribers the founders of liberty?  You will judge, you will exile, you will imprison, en masse, men amongst whom, if there are some guilty, there are still more innocent!  Crimes are no longer individual, and guilt would be decreed by category; but were they all and all equally guilty, could you have the cruelty to strike, at the same time, this multitude of heads; when under similar circumstances the most cruel despots would be content with decimating them?  What then have you to do?  One thing only:  to be consistent, and found practical liberty and the peaceable co-existence of different worships on the bases of tolerance.  Why do not our brethren of the priesthood enjoy the power of worshiping beside us the same God—­whilst in our cities, where we refuse them the right of celebrating our holy mysteries, we allow heathens to celebrate the mysteries of Iris and Osiris?  Mahometans to invoke their prophet? the rabbin to make his burnt-offerings?  To what extent, I ask, shall such strange tolerance be permissible? to what extent, I ask also, will you push despotism and persecution?  When the law shall have regulated the civil arts, births, marriage, burial, with religious ceremonies, by which Christians consecrate them; when the law will permit the same sacrifice on two altars, with what consistency can it forbid the virtue of the same sacraments?  These temples, it will be repeated, are the council-chambers of the factious.  True, if they be rendered clandestine, as the persecutors would make them; but if these temples be open and free, the eye of the law will penetrate there and every where else:  it will be no longer religious worship, it will be crime they will watch and detect—­and what do you fear?  Time is with you; this class of the nonjurors will be extinct, and never renewed.  A worship supported by individuals, and not by the state, constantly tends to weaken itself; at least, the factious, who are in their commencement animated