SAURIN (Joseph), a geometrician of the academy of Sciences at Paris, was born at Courtaillon in the principality of Orange, in 1659. His father, who was a minister at Grenoble, was his first preceptor. He made rapid progress in his studies, and was admitted minister of Eure in Dauphiny when very young: but having made use of some violent expressions in one of his sermons, he was obliged to quit France in 1683. He retired to Geneva, and thence to Berne, where he obtained a considerable living. He was scarcely settled in his new habitation, when some theologians raised a persecution against him. Saurin, hating controversy, and disgusted with Switzerland, where his talents were entirely concealed, repaired to Holland. He returned soon after to France, and surrendered himself into the hands of Bossuet bishop of Meaux, who obliged him to make a recantation of his errors. This event took place in 1690. His enemies, however, suspected his sincerity in the abjuration which he had made. It was a general opinion, that the desire of cultivating science in the capital of France had a greater effect in producing this change than religion. Saurin, however, speaks of the reformers with great asperity, and condemns them for going too far. "Deceived in my opinions concerning the rigid system of Calvin, I no longer regarded that reformer in any other light but as one of those extravagant geniuses who are carried beyond the bounds of truth. Such appeared to me in general the founders of the reformation; and that just idea which I have now obtained of their character has enabled me to shake off a load of prejudices. I saw in most of the articles which have separated them from us, such as the invocation of saints, the worship of images, the distinction of meats, &c. that they had much exaggerated the inevitable abuses of the people, and imputed these to the Romish church, as if sanctioned by its doctrines. Besides, that they have misrepresented those doctrines which were not connected with any abuse. One thing which surprised me much when my eyes began to open, was the false idea, though in appearance full
Saurin full of respect, for the word of God, which the reformers entertained of the perfection and perspicuity of the Holy Scriptures, and the manifest misinterpretation of passages which they bring to support that idea (for that misinterpretation is a point which can be proved). Two or three articles still raised some objections in my mind against the Romish church; to wit, Trausubstantiation, the adoration of the sacrament, and the infallibility of the church. The adoration of the sacrament I considered as idolatry, and, on that account, removed from her communion. But soon after, the Exposition of the bishop of Meaux, a work which can never be sufficiently admired, and his Treatise concerning changes, reversed all my opinions, and rendered me an enemy to the Reformation." It is said also, that Saurin appealed his conscience by reading Poiret's Cogitationes rationales. This book is written with a view to vindicate the church of Rome from the charge of idolatry.
If it was the love of distinction that induced Saurin to return to the Romish church, he was not disappointed; for he there met with protection and support. He was favourably received by Louis XIV. obtained a pension from him, and was treated by the Academy of Sciences with the most flattering respect. At that time (1717), geometry formed his principal occupation. He adorned the Journal des Savans with many excellent treatises; and he added to the memoirs of the Academy many interesting papers. These are the only works which he has left behind him. He died at Paris on the 29th December 1737, in his 78th year, of a fever. He married a wife of the family of Croufas in Switzerland, who bore him a son, Bernard Joseph, distinguished as a writer for the theatre.
Saurin was of a bold and impetuous spirit. He had that lofty deportment which is generally mistaken for pride. His philosophy was austere; his opinions of men were not very favourable; and he often delivered them in their presence: this created him many enemies. His memory was attacked after his decease. A letter was printed in the Mercure Suisse, said to be written by Saurin from Paris, in which he acknowledges that he had committed several crimes which deserved death. Some Calvinist ministers published in 1757 two or three pamphlets to prove the authenticity of that letter; but Voltaire made diligent enquiry not only at the place where Saurin had been discharging the sacerdotal office, but at the Deans of the clergy of that department. They all exclaimed against an imputation so opprobrious. It must not, however, be concealed, that Voltaire, in the defence which he has published in his general history of Saurin's conduct, leaves some unfavourable impressions upon the reader's mind. He insinuates, that Saurin sacrificed his religion to his interest; that he played upon Bossuet, who believed he had converted a clergyman, when he had only given a little fortune to a philosopher.