much religion; in the world he appeared a man of pleasure, in his family he was a Christian, and implanted early in my mind those sentiments he felt the force of. My three aunts were women of virtue and piety; the two eldest were professed devotees, and the third, who united all the graces of wit and good sense, was, perhaps, more truly religious than either, though with less ostentation. From the bosom of this amiable family I was transplanted to M. Lambercier’s, a man dedicated to the ministry, who believed the doctrine he taught, and acted up to its precepts. He and his sister matured by their instructions those principles of judicious piety I had already imbibed, and the means employed by these worthy people were so well adapted to the effect they meant to produce, that so far from being fatigued, I scarce ever listened to their admonitions without finding myself sensibly affected, and forming resolutions to live virtuously, from which, except in moments of forgetfulness, I seldom swerved. At my uncle’s, religion was far more tiresome, because they made it an employment; with my master I thought no more of it, though my sentiments continued the same: I had no companions to vitiate my morals: I became idle, careless, and obstinate, but my principles were not impaired.
I possessed as much religion, therefore, as a child could be supposed capable of acquiring. Why should I now disguise my thoughts? I am persuaded I had more. In my childhood, I was not a child; I felt, I thought as a man: as I advanced in years, I mingled with the ordinary class; in my infancy I was distinguished from it. I shall doubtless incur ridicule by thus modestly holding myself up for a prodigy—I am content. Let those who find themselves disposed to it, laugh their fill; afterward, let them find a child that at six years old is delighted, interested, affected with romances, even to the shedding floods of tears; I shall then feel my ridiculous vanity, and acknowledge myself in an error.
Thus when I said we should not converse with children on religion, if we wished them ever to possess any; when I asserted they were incapable of communion with the Supreme Being, even in our confined degree, I drew my conclusions from general observation; I knew they were not applicable to particular instances: find J. J. Rousseau of six years old, converse with them on religious subjects at seven, and I will be answerable that the experiment will be attended with no danger.
It is understood, I believe, that a child, or even a man, is likely to be most sincere while persevering in that religion in whose belief he was born and educated; we frequently detract from, seldom make any additions to it: dogmatical faith is the effect of education. In addition to this general principle which attached me to the religion of my forefathers, I had that particular aversion our city entertains for Catholicism, which is represented there as the most monstrous idolatry, and whose clergy are painted in the blackest colors. This sentiment was so firmly imprinted on my mind, that I never dared to look into their churches—I could not bear to meet a priest in his surplice, and never did I hear the bells of a procession sound without shuddering with horror; these sensations soon wore off in great cities, but frequently returned in country parishes, which bore more similarity to the spot where I first experienced them; meantime this dislike was singularly contrasted by the remembrance of those caresses which priests in the neighborhood of Geneva are fond of bestowing on the children of that city. If the bells of the viaticum alarmed me, the chiming for mass or vespers called me to a breakfast, a collation, to the pleasure of regaling on fresh butter, fruits, or milk; the good cheer of M. de Pontverre had produced a considerable effect on me; my former abhorrence began to diminish, and looking on popery through the medium of amusement and good living, I easily reconciled myself to the idea of enduring, though I never entertained but a very transient and distant idea of making a solemn profession of it.
At this moment such a transaction appeared in all its horrors; I shuddered at the engagement I had entered into, and its inevitable consequences. The future neophytes with which I was surrounded were not calculated to sustain my courage by their example, and I could not help considering the holy work I was about to perform as the action of a villain. Though young, I was sufficiently convinced, that whatever religion might be the true one, I was about to sell mine; and even should I chance to chose the best, I lied to the Holy Ghost, and merited the disdain of every good man. The more I considered, the more I despised myself, and trembled at the fate which had led me into such a predicament, as if my present situation had not been of my own seeking. There were moments when these compunctions were so strong that had I found the door open but for an instant, I should certainly have made my escape; but this was impossible, nor was the resolution of any long duration, being combated by too many secret motives to stand any chance of gaining the victory.
My fixed determination not to return to Geneva, the shame that would attend it, the difficulty of repassing the mountains, at a distance from my country, without friends, and without resources, everything concurred to make me consider my remorse of conscience, as a too late repentance. I affected to reproach myself for what I had done, to seek excuses for that I intended to do, and by aggravating the errors of the past, looked on the future as an inevitable consequence. I did not say, nothing is yet done, and you may be innocent if you please; but I said, tremble at the crime thou hast committed, which hath reduced thee to the necessity of filling up the measure of thine iniquities.
It required more resolution than was natural to my age to revoke those expectations which I had given them reason to entertain, break those chains with which I was enthralled, and resolutely declare I would continue in the religion of my forefathers, whatever might be the consequence. The affair was already too far advanced, and spite of all my efforts they would have made a point of bringing it to a conclusion.
The sophism which ruined me has had a similar affect on the greater part of mankind, who lament the want of resolution when the opportunity for exercising it is over. The practice of virtue is only difficult from our own negligence; were we always discreet, we should seldom have occasion for any painful exertion of it; we are captivated by desires we might readily surmount, give into temptations that might easily be resisted, and insensibly get into embarrassing, perilous situations, from which we cannot extricate ourselves but with the utmost difficulty; intimidated by the effort, we fall into the abyss, saying to the Almighty, why hast thou made us such weak creatures? But, notwithstanding our vain pretexts, He replies, by our consciences, I formed ye too weak to get out of the gulf, because I gave ye sufficient strength not to have fallen into it.
I was not absolutely resolved to become a Catholic, but, as it was not necessary to declare my intentions immediately, I gradually accustomed myself to the idea; hoping, meantime, that some unforeseen event would extricate me from my embarrassment. In order to gain time, I resolved to make the best defence I possibly could in favor of my own opinion; but my vanity soon rendered this resolution unnecessary, for on finding I frequently embarrassed those who had the care of my instruction, I wished to heighten my triumph by giving them a complete overthrow. I zealously pursued my plan, not without the ridiculous hope of being able to convert my convertors; for I was simple enough to believe, that could I convince them of their errors, they would become Protestants; they did not find, therefore, that facility in the work which they had expected, as I differed both in regard to will and knowledge from the opinion they had entertained of me.
Protestants, in general, are better instructed in the principles of their religion than Catholics; the reason is obvious; the doctrine of the former requires discussion, of the latter a blind submission; the Catholic must content himself with the decisions of others, the Protestant must learn to decide for himself; they were not ignorant of this, but neither my age nor appearance promised much difficulty to men so accustomed to disputation. They knew, likewise, that I had not received my first communion, nor the instructions which accompany it; but, on the other hand, they had no idea of the information I received at M. Lambercier’s, or that I had learned the history of the church and empire almost by heart at my father’s; and though, since that time, nearly forgot, when warmed by the dispute (very unfortunately for these gentlemen), it again returned to my memory.
A little old priest, but tolerably venerable, held the first conference; at which we were all convened. On the part of my comrades, it was rather a catechism than a controversy, and he found more pains in giving them instruction than answering their objections; but when
