But then, it seems, there is danger to ourselves from such attempts. In trying to save another from drowning, may we not sometimes be drawn in ourselves? Are we not taught to deprecate, not only evil, but temptation to evil?
What madness, to trust our convictions, in a point of such immense importance, to the contest of argument with one of superior subtlety and knowledge! Is there not presumption in such a trust?
Excellent advice is this to the mass of women; to those to whom habit or childish fear or parental authority has given their faith; who never doubted or inquired or reasoned for themselves. How easily is such a fabric to be overturned! It can only stand by being never blown upon. The least breath disperses it in air; the first tide washes it away.
Now, I entertain no reverence for such a bubble. In some sense, the religion of the timorous and uninquisitive is true. In another sense it is false. Considering the proofs on which it reposes, it is false, since it merely originates in deference to the opinions of others, wrought into belief by means of habit. It is on a level, as to the proof which supports it, with the wildest dreams of savage superstition, or the fumes of a dervise's fanaticism.
As to me, I was once just such a pretty fool in this respect as the rest of my sex. I was easily taught to regard religion not only as the safeguard of every virtue, but even as the test of a good understanding. The name of infidel was never mentioned but with abhorrence or contempt. None but a profligate, a sensualist, a ruffian, could disbelieve. Unbelief was a mere suggestion of the grand deceiver, to palliate or reconcile us to the unlimited indulgence of our appetites and the breach of every moral duty. Hence it was never steadfast or sincere. An adverse fortune or a death-bed usually put an end to the illusion.
Thus I grew up, never beset by any doubts, never venturing on inquiry. My knowledge of you put an end to this state of superstitious ignorance. In you I found, not one that disbelieved, but one that doubted. In all your demeanour there was simplicity and frankness. You concealed not your sentiments; you obtruded them not upon my hearing. When called upon to state the history of your opinions, it was candidly detailed; with no view of gaining my concurrence, but merely to gratify my curiosity.
From my remonstrances you never averted your ear. Every proof of an unprejudiced attention, and even of a bias favourable to my opinions, was manifest. Your own experience had half converted you already. Your good sense was for a time the sport of a specious theory. You became the ardent and bold champion of what you deemed truth. But a closer and longer view insensibly detected flaws and discords where all had formerly been glossy smoothness and ravishing harmony. Diffidence and caution, worthy of your youth and inexperience, had resumed their place; and those errors of which your own experience of their consequences had furnished the antidote, which your own reflections had partly divested of illusion, had only been propitious to your advancement in true wisdom.
What had I to fear from such an adversary? What might I not hope from perseverance? What expect but new clearness to my own convictions, new and more accurate views of my powers and habits?
In order to benefit you, I was obliged to scrutinize the foundation of my own principles. I found nothing but a void. I was astonished and alarmed; and instantly set myself to the business of inquiry. How could I hope to work on your convictions without a suitable foundation for my own?
And see now, my friend, the blindness of our judgments. I, who am imagined to incur such formidable perils from intercourse with you, am, in truth, indebted to you alone for all my piety,--all of it that is permanent and rational. Without those apprehensions which your example inspired, without that zeal for your conversion which my attachment to you has produced, what would now have been my claims to religious knowledge?