Emile of Rousseau was written in Montmorency that is in the north of Parisand the moment was autumn 1758 and 1760.  In August 1761 Rousseau had an agreement with Nicolas Bonaventure Duchesne to broadcast his work. In 24 May 1762, Rousseau’s Emile had been in print with an authorization. In France, there was no open-mindedness and the writers always had to acquire permission to have their books printed.  The book of Jean Jacque Rousseau was against the ideas of Catholics and Calvinism the book got authorization to be printed, it was an exciting situation that the Catholic authority gave consent to Rousseau’s book although it was against their own thoughts.

In the text “The Profession of faith of a Savoyard Vicar” one of the most important concepts is the conscience. Conscience never lies. The high priest stated: “Conscience, they tell u, is the creature of prejudice but I know from experience that conscience persists in following the order of nature in spite of man” (Rousseau 229). Here we can observe that the personality of human arranges the behaviors of men. First of I want to say that existence of God and free will are related each other. So I want to make my examination about this standpoint of view. Also he mentioned: “Conscience is the voice of soul, the passions are the voice of body”. Think that our soul never lies to our brains and our desires are just the needs of the body. Our body can wish something incorrect but conscience does not desire incorrect. Additionally it is stated in relation to conscience: “Conscience is a timid, she loves peace and retirement; she is startled by noise and numbers; the prejudices from which she is said to arise are her worst enemies” (Rousseau 254). Here we are able to see that although conscience wants good the evils and mischievous sprites drown the influence of conscience.

According to the text about the author’s philosophical thought, he just wanted to do good things, likes not to lie. Here we are capable of see it obviously: “Bearing thus within my hearth the love of truth as my only philosophy” (Rousseau 231) and “I love truth” (Rousseau 230). Moreover he does not like the ideas of other philosophers as in here: “I found them all alike proud, assertive, dogmatic, professing even in their so-called skepticism, to know everything, proving nothing, scoffing at each other” (Rousseau 230). According to these, he realized that the philosophers do not satisfy the desire for truth. “I also realized that the philosophers, far from ridding me of my vain doubts only multiplied the doubts that tormented me and failed to remove any one of them” (Rousseau 231) to find what he want in permanent words: “So I chose another guide and said: ‘let me follow the Inner Light; it will be my own fault, and I shall not go so far wrong if I follow my own illusions as if I trusted to their deceits’” (Rousseau 231).

In the light of his love of truth he accepted some plain truths. The first one is: “I exist and I have senses through which I receive impressions” (Rousseau 232). Here we can speak about the reason of his existence to the feelings and impressions of individual. Individuals gradually appreciate their existence. The second truth is: “I am now as convinced of the existence of the universe as of my own” (Rousseau 232). And here individual starts to understand he is awarded with a dynamic force, which the individual is not aware of it. The third truth is: “I am free to examine more or less what I feel” (Rousseau 234). Here we can see that we are free to do what our sensations wish when we receive an impression from things. The forth and the last truth is: “There is no action without will” (Rousseau 235). Lastly, here we can make out the causes of actions. Every action had to be started in appoint but which point? That point must be a will, a charitable action, starting point.

The author has several causes that are articles for his statement of belief. There are three articles for his statement of belief. First one is the continuous of the fourth truth: “There is a will which sets the universe in motion and gives life to nature” (Rousseau 236). We can clearly see that the perfection of the world maintains that it must have a Providence that wills it to be created. Relevant to here: “There is no motion without direction” (Rousseau 236). Also in the next page “ if each molecule has its own direction, what are the causes of all these differences?” To explain this we must consider that what an irrationality of thinking that every molecule shows the way itself and then they will develop into organized! That is not rational. So there must be a coordinator of all molecules to create them completely organized. The second article of his creed is: “If matter in motion points me a will, matter in motion points me an intelligence” (Rousseau 237). This article is also related to the first article. The Supreme Intelligence can will this mechanism and the author’s words with fervors about statement of belief, listening the conscience, the internal feeling: “…let us listen to the inner voice of feeling; what healthy mind can reject its evidence? Unless the eyes are blinded by prejudices, can they fail to see that the visible order of the universe proclaims Supreme Intelligence?” (Rousseau 237). The author wanted to maintain that everybody must believe in a Huge Will and Intelligence. According to these claims and explanations of the perfection, the author says his thought about his statement of belief: “I believe, therefore, that the world is governed by a wise and powerful will; I see it or rather I feel it, and it is a great thing to know this” (Rousseau 239). Then he steadily explains the individuality of the originator: “This being who wills and who can perform his will, this being active through his own power, this being, whoever he may be, who moves the universe and orders all things what I call God” (Rousseau 239) then he clearly accepts the existence of God: “I know full well that he exists and that he exists of himself alone; I know that my existence depends on his and that everything I know depends upon him also. I see God everywhere in his works; I feel him within myself”.

The author accepted the existence of God. But what was the position of man on the world? “…Therefore man is the lord of earth on which he dwells” (Rousseau 240). So the man accepted his position and liked this as admitting it like that: “If I had to choose my place in order of creation what more could I choose then to be a man?” (Rousseau 240). The author speaks with the fireside of all people and to be a human is the best choice in a new creation for him.

Man is always in wrong. He does not do the right habitually although he knows the truth. His inner light desires the justice but the devils of man do not let him do the right. The author states this in Page 241 “ I will and I will not; I feel myself at once a slave and a free man; I perceive what is right, I love it and I do what is wrong; I am active when I listen the voice of reason; I am passive when I am carried away by my passions; and when I yield, my worst suffering is the knowledge that I might have resisted”. Man is sightless, hard of hearing and dumb to the truth and good. The writer gives a great instance here. If we suppose a deaf man, of course he rejects the existence of the sounds since he never heard about it. And the writer narrates this deafness to the Inner Voice: “they are deaf to the inner voice which cries aloud to them” (Rousseau 242).

The individuals have probability to choose between good and bad as the writer mentioned: “he chooses between truth and falsehood” (Rousseau 243). Into the bargain to this that point can be related the third article of his statement of belief, which is: “Man is therefore free to act, and as such he is animated by an immaterial substance. After that we can consider that what a perfect God he is that He has made people free that they choose the good and refuse the evil in Page 244. Whether the people criticize about the creation evil, the author also responds this question in a reasonable way: “He has made man of so excellent nature that he has endowed his actions with the morality by which they are ennobled, that he has made virtue man’s birthright” (Rousseau 244). Here it can be distinguished that the concept of conscience is again the clarity of it. And also we can take to mean that sentence as; nobody is guilty with the fault of Adam. Everybody is faultless when they are born.

The author than comes the cold visage of the world. It is an unsurprising end for livelihood things, which is Death. Thinking death makes all the pleasure bitter which is stated: “the thought of death makes it horrible and hastens its approach; the more we seek to escape it, the more we are aware of it; and we go through life in the fear of death” (Rousseau 244). So if God created the human being perfectly did He created him for sixty years? Is that just? After that question the author explains why death is a necessity in sequences in Page 246: “All is not over with life, everything finds its place at death”, “the life of soul begins with the death of the body”. That is the point what I had desired. If there were not a Huge Court than everybody would do what he or she wanted. Then the world would change to the hell. Everyone would kill somebody; there were not any tide in the world. So there is a place, which the goods get their rewards and the bad people will be punished after the death. “Be just and you will be happy”, “let us first be good and then we shall be happy”. Here it can be understood that there are huge competitions. The awards and punishment will be found with the death.

The author of Institutes of Christian Religion is Jean Calvin. He is a theologian, second-generation reformer and clerical governor. This means he was both a religious power and a political ruler of the state Geneva, which was ruled by theocracy. Calvin was born in Noyon in north France in 1509. He has died in 1564. He studied theology and law in Sorbonne University. He has been changed to Lutheranism in 1529. In 1533 he escaped Paris for Basle because he was under the risk of to be captured and Nicolas Cop transported the rector of Sorbonne his oration. They asked him to shape a reformed church in Geneva while he wanted to force inhabitants from Geneva to sign a confession of faith so he was rejected also from Geneva. The Latin type of the work was published in Basle, Switzerland in 1536 and the French version was published in Strasbourg and France in 1539 and in Geneva in 1545. The readers of the text are all of Christians and especially people from Geneva because it was may be the major aim of Calvin to convert people from Geneva to Calvinism, a freer approach of Christianity than Catholicism: “ In order that my Readers may be the better able to profit by the nearby work, I am desirous briefly to point out the advantage which they may derive from it.” (Calvin 1) This words were prefixed to the edition that was published in Geneva therefore from these words we understand that the main readers are the people from Geneva. Another major readers group is educated Classical Humanists. As far the structure of Institutes of Christian Religion is concerned we see that the text is divided first into chapters and after into sections. The sections are titles so he mentions in the beginning what he will tell. The subject of Institutes of Christian Religion is Calvinism mainly. Calvin tells the acknowledgement of God according to Calvinism. Here he lessens men’s will evaluated to God’s divine power and will.

Jean Jacques Rousseau in 28 June 1712 as citizen of Geneva. He was born as the son of Isaac Rousseau and Suzanne Bernard. Suzanne Bernard was an aristocratic in her society. Rousseau was born as a protestant and he was baptized in Cathedral De Saint Pierre on 4 July 1712. His mother Suzanne Bernard died on 7 July 1712 in the following years he accused of himself from his mothers death. His social category changed after the death of his mother because his mother was an aristocrat. In 1717 he moved to Saint Gervais in ‘Basse Ville’. At those times there was a political battle between the aristocrats and ordinary people it means that there was a battle between upper classes and the other classes. His father Isaac Rousseau drawled his sword against Pierre Gautier and he leaved Geneva. Between 1722 and 1724 Jean Jacques Rousseau attended to a boarding school of Jean-Jacques Lambercier with his cousin Abraham Bernard from mother side. His cousin was an aristocrat as his mother. On 26 April 1725 he had an apprenticeship contract with Gabriel Bernard and engraver Abel Ducommun. On 5 marches 1726 his father Isaac remarries with another woman. After two years Jean Jacques Rousseau leaves Geneva, he went to Annecy. In the same month he leaves Annecy and went to Turin. He was received in Catholic Church.  He was born as a protestant but he became a catholic then. On 12 April 1728 he went to Ospizio Dello Spirito Santo. At that time he was rebaptized as a Roman Catholic. In 1728 he became servant to Mme De Vercellisand he meet Abbe Jean-Claude Gaime. In June 1729 he returned to Annecy. Between 1730 and 1731 he tought music at Neuchatel. In 1736 Mme De Warens moved to Les Charmates. In 1737 he took his portion of his mothers estate.  Between 1740 and 1741 he became tutor to two son of Jean Bonnet De Mably. He went to Paris in 1742. In 1745 he meet Therese Levasseur. On 9 marches 1747 his father Isaac died. In June 1754 he arrived to Geneva and he was readmitted into reformed church so he renewed his citizenship. On December 1757 he moved to Montmorency.

          If we have a look to the style of Institutes of Christian Religion we see that the text is very poetic. Calvin used rhetorical questions, binary opposites, metaphors, and cumulating of nouns. Here we see cumulating of nouns and binary opposites: “ Thus, our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us, . . . dwell the true light of wisdom, solid virtue, exuberant goodness.” (Calvin Ch-1 Sec.-1) In my opinion, this style is used to affect the readers in order to convince them to the fact that God’s will is in front of man’s will and man needs God in all means. There are also metaphors in order to make the text more eccentric and give to it a more effective manner: “ . . . unless we are also persuaded that he is the fountain of all goodness, and that we must seek everything in him, . . .” (Calvin Ch-2 Sec.-1) Here he makes God similar to fountain of goodness and by using the word ‘must’, he gives a meaning that man is obliged to do this, which diminishes free will. Rhetorical questions are also making the writing more effective: “ What avails it in short, to know a God with whom we have nothing to do? That your life is due to him? –That whatever you do ought to have reference to him?” (Calvin Ch-2 Sec.-2) Such questions make the reader to hesitate for a second and consider his ideas about God again for a moment. By all these applications of style, Calvin tried to make his voice more persuasive and he headed his tone to the consciences of the readers to convince them to the idea that the only will is God’s.    

The readers of the Calvin’s text are all Christian people and especially the people from Geneva because it was may be the biggest purpose of Calvin to make people from Geneva believe into Calvinism, a different approach of Christianity than Catholicism, we see this situation in this sentence: “ In order that my Readers may be the better able to profit by the present work, I am desirous briefly to point out the advantage which they may derive from it.” (Calvin p.1) These words were told to the edition that was published in Geneva so from this sentence we understand that the main readers were the Genevans of that time. Another major readers group was the educated Classical Humanists. According to this the structure of Institutes of Christian Religion is told and we see that the text is divided into chapters and then it was divided into sections. The sections are the titles so he says that in the beginning what he will tell. The subject of Institutes of Christian Religion is Calvinism in general. Calvin tells the knowledge of God according to Calvinist theory.