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Established in the general process
of undermining the Christian Edifice,
and thus obliging it to fall of itself,
as one powerful mean of effecting this end,
an Encyclopedia was projected by D'Alembert,
and announced to the world,
as a complete treasure of all human arts and sciences,
but which, in reality, was designed to be the emporium
of all the sophisms and calumnies
which had ever been invented against religion.
This poison, however, was to be conveyed
in the most secret and unsuspicious manner,
and it was declared, that all the religious articles
should be compiled by learned and orthodox divines.
Particular care was taken in the compilation of the first volume,
not to alarm the friends of religion;
reserving a clearer expression of their sentiments
for succeeding volumes.
Among the many artful means adopted
to communicate the secret infection,
one was, to insinuate error and infidelity,
not where it would have been expected,
but into those articles deemed the least susceptible of them;
such as History, Natural Philosophy, and Chemistry. *
* Mr. Paley, in his System of Moral Philosophy,
has noticed, and very justly described,
the subtle arts of modern impiety.
"Infidelity is now served up in every shape
that is likely to allure, surprise or beguile the imagination;
in a fable, a tale, a novel, a poem, in interspersed and broken hints;
remote and oblique surmises;
in books of travels, of philosophy, of natural history;
in a word, in any form rather than that
of a professed and regular disquisition (formal inquiry)."
Paley, Boston Edit. 1795, p. 302
Another was that of references,
by which, after being presented with some religious truths,
the reader is invited to seek further information
in articles of a different cast.
Sometimes the reference would direct to an epigram, or sarcasm.
After having treated a religious subject with all possible respect,
it would be simply added,
See the article "Prejudice, or Superstition, or Fanaticism." +
+ Barruel's Memoirs, Vol. I. Chap. 4
The following may serve as a specimen
of the artful use of references,
in this work, for undermining religious truth.
Under the article "God," you find sound sentiments,
together with a direct and complete proof of his existence.
From this the reader is referred to the article "Demonstration."
There all direct demonstrations of the existence of God disappear;
and we are told,
that a single insect more forcibly proves the being of a God,
than any other arguments whatever.
But the reader is still referred to the article "Corruption."
There it is asserted, that daily experiments seem to prove,
that "corruption may produce animated bodies."
The reader is thus left to infer, if he pleases,
that the strongest proof of the existence of a God
is contradicted by daily experiments.
Notwithstanding all this art and concealment,
the work met with great opposition,
and was for a time suspended.
At length, however, it was completed,
and all the adepts were loud in its praises.
The learned were duped.
The work sold.
Various editions were published,
and under the pretence of correcting,
each succeeding edition was more highly charged with infidelity. *
* Barruel's Memoirs, Vol. I. Chap. 4. Note.
The Encyclopedia having prepared the way,
was succeeded by an attempt to overturn the religious orders.
This ended in the suppression of many of them,
and in the expulsion of the Jesuits, in 1764.
The artful movements, by which this was effected,
are not sufficiently interesting to claim a particular detail.
Some, who appear to have been friendly to the Romish establishment,
but not sufficiently considering the connection
between a church and its clergy,
were drawn by these sophisters to countenance,
and even promote
the suppression of the religious orders;
and we see these conspirators ridiculing, in secret,
the simplicity of their dupes. *
* Barruel's Memoirs, Vol. I. Chap. 5,6
Mankind were extremely deceived
by the insincere professions of the conspirators.
Nothing, perhaps, contributed more to their success
than their pretensions to "toleration, reason, and humanity."
But notwithstanding these high sounding words,
their secret correspondence betrays the same spirit
which has since been exhibited in the revolution.
Was it humanity which dictated to Voltaire his wish,
"to see every Jesuit at the bottom of the ocean,
with a Jansenist at his neck?"
He was much engaged
to deprive the ecclesiastical princes of their possessions,
and the clergy of their means of support;
and exerted his influence, with Frederic,
and the Duke of Praslin in particular,
for this end.
Writing to Count Argental upon this subject, he says,
"Had I but an hundred thousand men,
I well know what I would do with them."
Would he then preach toleration and humanity?
We may judge from his own expressions what his views were.
"It is noble," he writes to Frederic,
"to scoff at these Harlequin Bull-givers.
I like to cover them with ridicule,
but I had rather plunder them." *
* Barruel's Memoirs, Vol. I. Chap. 10
Protestants will perhaps consider the suppression of these orders
as having no connection with the interests of religion;
but they were the great props of this cause as it existed in France;
were active in withstanding the progress of infidelity,
and their overthrow was undoubtedly,
as it was viewed by these conspirators,
of great importance to the completion of their ultimate design;
the establishment of universal infidelity.
Wearied with the opposition he met with in France,
and the constant constraint to which he was subjected,
Voltaire projected the establishment
of a colony of Philosophers, at Cleves,
under the jurisdiction of Frederic,
who might there, as he expresses his views,
"freely and boldly speak the truth,
without fearing ministers, priests, or parliaments."
But this, though a favorite object with the projector,
proved abortive.
The conspirators were too much captivated
with the pleasures of Paris,
and the applause they found in the circles of their admirers,
to be fond of such a retirement;
and least of all, was it eligible,
in company with Voltaire,
whose more splendid genius would eclipse his satellites. *
* Barruel's Memoirs, Vol. I. Chap. 7
But a more important attempt, met with different success.
The highest literary honor in France
was a seat in the French Academy.
This institution, designed to be both a stimulus,
and reward to literary merit,
had enjoyed the special favor and protection of the kings of France;
and none but men of eminence in some branch of literature,
and who were viewed as friendly to morals and religion,
had been admitted as members.
The artful D'Alembert concealed his infidelity
until he had gained his seat.
Voltaire was for a long time unable to gain admission,
and at length only succeeded by means of high protection,
and that low hypocrisy
which he recommended to his disciples.
The conspirators justly estimated the advantages
which would result to their grand object,
by removing the disqualifying bar of infidelity,
and annexing to philosophism
the respectability and influence of such an institution.
Upon Voltaire and D'Alembert lay the task,
of converting these dignified seats of science
into the haunts of Atheism.
We may judge of their success, from the following anecdote.
Mr. Beauzet, a member of the academy,
respectable for his piety,
when asked how he could ever have been associated
with such notorious unbelievers?
"The very same question," said he, "I put to D'Alembert.
At one of the sittings, seeing that
I was nearly the only person who believed in God,
I asked him, how he possibly could ever have thought of me for a member,
when he knew that my sentiments and opinions differed so widely
from those of his brethren?"
D'Alembert, without hesitation, answered,
"We were in want of a skilful grammarian,
and among our party,
not one had made himself a reputation in that line."
It is almost needless to remark,
that the rewards of literary merit
were henceforth transferred to the advocates of impiety,
while reproach and infamy were profusely cast
upon those who espoused the cause of truth. *
* Barruel's Memoirs, Vol. I. Chap. 8.
Their success in securing the Academy to themselves,
prepared the way for that variety of Anti-Christian writings,
which of late have been so widely disseminated,
and which have been pointed against religion.
Astonishing efforts were made
to weaken the evidences of the Christian history.
The surface of the earth underwent a new survey,
and its bowels were explored,
not to promote the interests of literature,
which was the ostensible object,
nor to obtain the pious pleasure which the good man feels
in contemplating the works of the Creator; but,
_____ "Some drill and bore
The solid earth, and from the strata there
Extract a register, by which we learn
That he who made it and reveal'd its date
To Moses, was mistaken in its age."
Yet then, as now, they who were alarmed
by these Anti-Christian theories,
and gave warning of the danger,
were held up to the public as weakly timid,
"For what," it was
impudently asked,
"have philosophical treatises to do with religion?"
But while Voltaire saw the expediency,
of what he calls, "some serious work,"
some publication which should have the semblance
of reason and philosophy,
the weapon on which he principally depended,
was ridicule.
Deists have long found this their best mode of attack;
but the genius of Voltaire was peculiarly fruitful
in anecdotes, jests, and sarcasms.
"I only ask," he writes to D'Alembert,
"five or six witticisms a day, that would suffice.
It (meaning "the wretch") would not get the better of them.
Laugh Democritus, make me laugh,
and the sages shall carry the day."
But not content with engrossing literary honors,
the conspirators condescended, at length, to enlighten those
whom they had contemptuously called
the house maids and shoe makers.
Writings, in every form and shape,
calculated to excite licentious desires,
to deprave the moral taste,
to communicate the infection of infidelity,
and exhibit religion in a ridiculous view,
were crowded upon the public.
Upon the commencement of the revolution,
it appeared, by the confession of Le Roy,
who had been their secretary,
that a society, which had existed for a considerable time,
holding their meetings at the Hotel de Holbach, at Paris,
under the name of Economists,
was composed of these conspirators and their principal adepts;
and who, while professedly engaged
in promoting economy, agriculture, and the useful arts,
were more actively promoting the cause of infidelity.
A multitude of writers were employed
to prepare suitable publications.
These, previous to their going to the press,
were subjected to the inspection of the society,
whose care it was to charge them
with a due proportion of the poisonous leaven
they were designed to disseminate.
To add respectability to these writings, and conceal the author,
the society appointed under what title they should be published.
For instance, "Christianity Unveiled," was attributed
to Boulanger, after his death,
but was the work of Demilaville.
Elegant editions of these works
were first printed to defray the expense,
and then an immense number on the poorest paper.
These latter, were distributed in bales,
free of cost, or at a very low price,
to hawkers and peddlars,
who would disperse them through the country,
and lest any should escape the infection, clubs were formed,
and persons hired to read them
to such as were unable to read.
Mr. Bertin, one of the French ministry, declares,
that in his excursions into the country,
he found the pedlars loaded
with the writings of Voltaire, Diderot, and other philosophists;
and that, questioning them how the country people
could find money for such dear works,
their constant answer was,
"We have them at a much cheaper rate than Prayer Books;
we may sell them at ten sols (sous) (5d.) a volume,
and have a pretty profit into the bargain;
and many of them owned that these books cost them nothing."
But the question in which we are principally interested is,
whether it was the design of these numerous publications
to affect any thing more than
that deformed excrescence of Christianity, popery?
If it has not been made evident
that these writings were aimed,
not at the abuses of Christianity,
but at Christianity itself,
a view of the leading sentiments in these publications,
must remove every doubt.
Freret tells us expressly, that,
"The God of the Jews, and of the Christians,
is but a phantom and chimera;"
and that,
"all ideas of justice and injustice, of virtue and vice,
are arbitrary, and dependent on custom."
The author of "Good Sense,"
a work which D'Alembert wished to see abridged,
that it might be sold for five pence to the poor and ignorant,
teaches,
"That the wonders of nature, so far from bespeaking a God,
are but the necessary effects of matter, prodigiously diversified,
and that the soul is a chimera."
The author of the "Doubts" tells mankind,
"That they cannot know whether a God really exists,
or whether there exists the smallest difference
between virtue and vice."
Helvetius informs the fair sex,
"That modesty is only an invention of refined voluptuousness."
He teaches children,
"That the commandment of loving their parents,
is more the work of education than nature;"
and the married couple,
"That the law which condemns to live together,
becomes barbarous and cruel
on the day they cease to love each other."
The author of "Christianity Unveiled," has this remark,
"The Bible says, the fear of the Lord is the beginning of wisdom.
I think it rather the beginning of folly."
But I shall only add to this detail,
John Meslier's last will, in which he is represented
"on his death bed, imploring forgiveness of his God
for having taught Christianity;"
a work, of which Voltaire urges D'Alembert to print
and distribute four or five thousand copies; complaining
"that there were not so many in all Paris,
as he himself had distributed throughout the mountains of Switzerland." *
* Barruel's Memoirs, Vol. I. Chap. 9, 17; and Note.
The conspirators appear to have been aware
of the importance of youth,
and the advantage to be derived to their cause,
by an early impression on the young mind.
D'Alembert, less qualified to promote
the views of the conspirators by his pen,
attended more particularly to providing instructors.
Care was taken that he should receive early notice
of vacant professorships in colleges, and of vacant schools,
that they might be filled agreeably to their wishes.
It will be readily conceived that pupils of rank, wealth, and talents,
would engage special attention.
D'Alembert was the open protector of all such, who visited Paris.
The extensive correspondence of Voltaire,
and the eclat of his genius,
gave him a vast opportunity of infecting youth,
even in foreign courts.
At that time the court of Parma was seeking men
worthy to preside over the education of the young infant.
The account which Voltaire gave of the result of that business,
will abundantly explain the views of the conspirators in this point.
Writing to D'Alembert, he says,
"It appears to me that the Parmesan child
will be well surrounded.
He will have a Condilhac and a de Leire.
If with all that he is a bigot,
grace must be powerful indeed." *
* Barruel's Memoirs, Vol. I. Chap. 11
Among the innumerable attempts
of these ever plotting philosophists,
the following curious instance of zeal
is related of Diderot and D'Alembert.
They frequently met in the coffee houses at Paris,
to discuss religious questions, before the idle Parisians.
In these disputes Diderot would appear
in his proper character of an infidel,
D'Alembert assuming that of an advocate for religion;
and apparently espousing its cause with great warmth,
until driven by the victorious infidel
from every ground of defence,
he would retreat, to appearance chagrined,
and regretting that his religion
afforded no better arguments for its defence.
The impression which such a scene must leave
upon the minds of those present,
who were ignorant of the deception, need not be told. *
* Barruel's Memoirs, Vol. I. Chap. 11
Their desire to "crush the wretch,"
suggested also to these conspirators
the idea of rebuilding the temple at Jerusalem,
with a view of defeating the predictions of Christ,
and the prophet Daniel.
This had been long since attempted by Julian the apostate,
with the same design,
when flames and balls of fire bursting from the foundations,
and repeatedly destroying the workmen,
compelled him to desist from his purpose. *
* This miracle is recorded by many witnesses,
and more particularly by Ammianus Marcellinus,
a pagan author, and friend of Julian.
The truth of this miracle is denied, indeed, by Basnage;
but its authenticity appears to be fully established
in a learned dissertation upon the subject, by Dr. Warburton,
in which the objections of Basnage
are particularly examined, and refuted.
This rendered D'Alembert and Voltaire more desirous
of depriving Scripture prophecy of such a glorious attestation to its truth.
With this view, application was made
both to Frederic and the Empress of Russia,
to engage them to use their influence with the Turkish powers,
to whose jurisdiction Jerusalem pertained,
to promote the design;
but the fear of losing many wealthy Jews,
whom they found profitable subjects,
and who, in that case, would have repaired to their new temple,
prevented the attempt. *
* Barruel's Memoirs, Vol. I. Chap. 11.
To reconcile many things, of a very different aspect
in the conduct and writings of these men,
with the purposes here attributed to them,
it is necessary the reader should be informed,
that all these designs were industriously concealed
under a covert of hypocrisy.
Voltaire had completely convinced them
of the utility of his favorite maxim,
"strike, but hide your hand."
Their real views were obvious, indeed, to the more discerning,
but many were duped by what D'Alembert calls,
"his vows to religion,"
and Voltaire boasts much of the success of his master stroke of policy,
"in erecting a church, and constantly receiving communion." *
* Ibid.
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