CHA P. XXIV.

POSTSCRIPT.

W

HILE I was employed in writing this treatise, purely with a defire to make mankind more benevolent and charitable, another author was using his pen to the very contrary purpose; for every one has his particular way of thinking. This writer has publifhed a fmall code of perfecution, under the title of, "The harmony of religion and hu"manity:" but this laft word feems to be an error of the press, and should be read " Inhu"manity."

The author of this holy libel takes St. Auguftine for his example and authority, who, after having preached up charity and forbearance," afterwards taught the doctrine of persecution, because he then had the upper hand, and, was naturally of a changeable difpofition. He alfo quotes M. Boffuet, the bishop of Meaux, who perfecuted the famous Fenelon archbishop of Cambray, whom he accused of having faid in print, that God was well worthy to be loved for his own fake.

I will readily grant, that Boffuet was a very eloquent writer; and it must also be confeffed, that the bishop of Hippo + is frequently incon fiftent, and in general, more dry and barren than the reft of the African writers; and I muft take the liberty of addreffing them both in the words ofArmanda, in Moliere's Learned Ladies, "If we would imitate any perfon, it certainly "fhould be in the most pleasing part of their

character." I fhould fay to the bishop of Hippo "My lord, as you have had two opinions, your lordfhip will be kind enough "to fuffer me to abide by your firft, fince I 66 really think it the best."

To the bishop of Meaux I fhall fay, . My "lord, you are certainly a very great man, and, "in my opinion, have to the full as much "learning as St. Auguftine, and are far fupe"rior to him in eloquence; but then, my "lord, why did you fo diftrefs your brother "prelate, who had as much eloquence as "yourself, though in another kind, and whose difpofition was more amiable than yours."

+ Now Bona, a town of Conftantina in Africa. St. Auguftin was bishop of this fee above forty years. It now belongs to Algiers.

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The author of this Treatife on Inhumanity, (for fo I fhall call it) is neither a Boffuet, nor an Augustine; but seems admirably well qualified for an inquifitor; I wish he was at the head of that noble tribunal at Goa. Befides, he is a politician, and parades it in his book with feveral great maxims of state. • If you have "to deal with any confiderable number of he"retics," fays he, "it will be neceflary to use << gentle methods, and try to bring them over "by perfuafion; but if they are only a few in "number, then make free use of the gibbet "and the gallies, you will find the advantage "of it." This is the good prelate's own advice, in the 89th and 90th pages of his work.

Heaven be praised, I am an orthodox catholic, and, therefore, am in no danger of what the Hugonots call martyrdom: but if ever this bifhop fhould come to be prime-minifter, as he feems to flatter himself in his libels, I give him my promise, that I will set out for England the very day his commiffion is figned.

In the mean time, we ought to be thankful to Providence, that thofe of his principles are always wretched reafoners. This writer has not fcrupled to quote Bayle among the advo

cates

cates for non-toleration; which is being equally fenfible and honeft; for, becaufe Bayle agrees, that it is neceffary to punish incendiaries and rogues, our bishop directly concludes, that we ought to perfecute with fire honeft and peaceable perfon.

and fword every

See page 98..

Almoft the whole of his book is no other than a copy of the apology for St. Bartholomew'sday. It is the apologift himself or his echo. But be this matter as it will, it is devoutly to be wifhed, that neither the mafter nor the pupil may ever be at the head of an adminiftration.

But if ever fuch a thing fhould come to pafs, let me beg leave to prefent them before. hand with the following hint, in regard to a paffage in the ninety-third page of the bishop's holy libel.

"Is the welfare of the whole nation to be "facrificed to the cafe of only the twentieth " part?"

Let us fuppofe then for once, that there are twenty Roman Catholics in France to one Hugonot, I am by no means for the Hugonots eatthese twenty Catholics; but, at the fame M 4

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time,

time, is there any reason why the twenty Catholics fhould eat the Hugonot? Befides, why fhould we hinder this latter from marrying? Are there not many bishops, abbots, and monks, that have eftates in Dauphiny, Gevaudan, Agde, and Carcaffonne? And have not most of these, farmers to manage thofe eftates, who do not believe in the doctrine of tranfubftantiation? Is it not the interest of these bishops, &c. that the farmers fhould have numerous families? And should one be permitted to have children that take the facrament in both kinds? Surely, there is neither juftice nor common honesty in

this!

"The revocation of the Edict of Nantes," fays my author, "has not been productive of "fo great inconveniencies as has been gene"rally alledged."

I must own if any have added to the number of bad effects that act produced, they must have greatly exaggerated; but then it is the common fault of all hiftorians to exaggerate, as it is of all controverfial writers to disguise the greatest part of thofe evils with which they are reproachable. But for once, let us neither pin our faith

upon