Proofs of a Conspiracy against all the Religions and Governments of Europe. John Robison Elder
prodigious change from the former satisfaction of the Germans on those subjects to their present discontent and attacks from every quarter, is neither a fair picture of the prevailing sentiments, nor has been the simple operation of things, but the result of a combination of trading Infidels.
I have here somewhat anticipated, (for I hope to point out the sources of this combination,) because it helps to explain or illustrate the progress of infidelity and irreligion that I was speaking of. It was much accelerated by another circumstance. One Basedow, a man of talents and learning, set up, in the Principality of Anhalt-Dessau, a Philanthropine, or academy of general education, on a plan extremely different from those of the Universities and Academies. By this appellation, the founder hoped to make parents expect that much attention would be paid to the morals of the pupils; and indeed the programs or advertisements by which Basedow announced his institution to the public, described it as the professed seminary of practical Ethics. Languages, sciences, and the ornamental exercises, were here considered as mere accessories, and the great aim was to form the young mind to the love of mankind and of virtue, by a plan of moral education which was very specious and unexceptionable. But there was a circumstance which greatly obstructed the wide prospects of the founder. How were the religious opinions of the youth to be cared for? Catholics, Lutherans, and Calvinists, were almost equally numerous in the adjoining Principalities; and the exclusion of any two of these communions would prodigiously limit the proposed usefulness of the institution. Basedow was a man of talents, a good scholar, and a persuasive writer. He framed a set of rules, by which the education should be conducted, and which, he thought, should make every parent easy; and the plan is very judicious and manly. But none came but Lutherans. His zeal and interest in the thing made him endeavour to interest others; and he found this no hard matter. The people of condition, and all sensible men, saw that it would be a very great advantage to the place, could they induce men to send their children from all the neighbouring states. What we wish, we readily believe to be the truth; and Basedow's plan and reasonings appeared complete, and had the support of all classes of men. The moderate Calvinists, after some time, were not averse from them, and the literary manufacture of Germany was soon very busy in making pamphlets, defending, improving, attacking, and reprobating the plans. Innumerable were the projects for moderating the differences between the three Christian communions of Germany, and making it possible for the members of them all, not only to live amicably among each other, and to worship God in the same church, but even to communicate together. This attempt naturally gave rise to much speculation and refinement; and the proposals for amendment of the formulas and the instructions from the pulpit were prosecuted with so much keenness, that the ground-work, Christianity, was refined and refined, till it vanished altogether, leaving Deism, or Natural, or, as it was called, Philosophical Religion, in its place. I am not much mistaken as to historical fact, when I say, that the astonishing change in religious doctrine which has taken place in Protestant Germany within these last thirty years was chiefly occasioned by this scheme of Basedow's. The predisposing causes existed, indeed, and were general and powerful, and the disorder had already broken out. But this specious and enticing object first gave a title to Protestant clergymen to put to their hand without risk of being censured.
Basedow corrected, and corrected again, but not one Catholic came to the Philanthropine. He seems to have thought that the best plan would be, to banish all positive religion whatever, and that he would then be sure of Catholic scholars. Cardinal Dubois was so far right with respect to the first Catholic pupil of the church. He had recommended a man of his own stamp to Louis XIV. to fill some important office. The monarch was astonished, and told the Cardinal, that "that would never do, for the man was a Jansenist; Eh! que non, Sire," said the Cardinal, "il n'est qu' Athée;" all was safe, and the man got the priory. But though all was in vain, Basedow's Philanthropine at Dessau got a high character. He published many volumes on education that have much merit.
It were well had this been all. But most unfortunately, though most naturally, writers of loose moral principles and of wicked hearts were encouraged by the impunity which the sceptical writers experienced, and ventured to publish things of the vilest tendency, inflaming the passions and justifying licentious manners. These maxims are congenial with irreligion and Atheism, and the books found a quick market. It was chiefly in the Prussian States that this went on. The late King was, to say the best of him, a naturalist, and, holding this life for his all, gave full liberty to his subjects to write what they pleased, provided they did not touch on state matters. He declared, however, to a minister of his court, long before his death, that "he was extremely sorry that his indifference had produced such effects; that he was sensible it had greatly contributed to hurt the peace and mutual good treatment of his subjects;" and he said, "that he would willingly give up the glory of his best-fought battle, to have the satisfaction of leaving his people in the same state of peace and satisfaction with their religious establishments, that he found them in at his accession to the throne." His successor Frederick William found that things had gone much too far, and determined to support the church-establishment in the most peremptory manner; but at the same time to allow perfect freedom of thinking and conversing to the professors of every Christian faith, provided it was enjoyed without disturbing the general peace, or any encroachment on the rights of those already supported by law. He published an edict to this effect, which is really a model worthy of imitation in every country. This was the epoch of a strange revolution. It was attacked from all hands, and criticisms, satires, slanders, threatenings, poured in from every quarter. The independency of the neighbouring states, and the monarch's not being a great favourite among several of his neighbours, permitted the publication of those pieces in the adjoining principalities, and it was impossible to prevent their circulation even in the Prussian States. His edict was called an unjustifiable tyranny over the consciences of men; the dogmas supported by it were termed absurd superstitions; the King's private character, and his opinions in religious matters, were treated with little reverence, nay, were ridiculed and scandalously abused. This field of discussion being thus thrown open, the writers did not confine themselves to religious matters. After flatly denying that the prince of any country had the smallest right to prescribe, or even direct the faith of his subjects, they extended their discussions to the rights of princes in general; and now they fairly opened their trenches, and made an attack in form on the constitutions of the German confederacy, and, after the usual approaches, they set up the standard of universal citizenship on the very ridge of the glacis, and summoned the fort to surrender. The most daring of these attacks was a collection of anonymous letters on the constitution of the Prussian States. It was printed (or said to be so) at Utrecht; but by comparing the faults of some types with some books printed in Berlin, it was supposed by all to be the production of one of Nicholai's presses. It was thought to be the composition of Mirabeau. It is certain that he wrote a French translation, with a preface and notes, more impudent than the work itself. The monarch is declared to be a tyrant; the people are addressed as a parcel of tame wretches crouching under oppression. The people of Silesia are represented as still in a worse condition, and are repeatedly called to rouse themselves, and to rise up and assert their rights. The King is told, that there is a combination of philosophers (conjuration) who are leagued together in defence of truth and reason, and which no power can withstand; that they are to be found in every country, and are connected by mutual and solemn engagement, and will put in practice every mean of attack. Enlightening, instruction, was the general cry among the writers. The triumph of reason over error, the overthrow of superstition and slavish fear, freedom from religious and political prejudices, and the establishment of liberty and equality, the natural and unalienable rights of man, were the topics of general declamation; and it was openly maintained, that secret societies, where the communication of sentiment should be free from every restraint, was the most effectual means for instructing and enlightening the world.
And thus it appears, that Germany has experienced the same gradual progress, from Religion to Atheism, from decency to dissoluteness, and from loyalty to rebellion, which has had its course in France. And I must now add, that this progress has been effected in the same manner, and by the same means; and that one of the chief means of seduction has been the Lodges of the Free Masons. The French, along with their numerous chevaleries, and stars, and ribands, had brought in the custom of haranguing in the Lodges, and as human nature has a considerable uniformity every where, the same topics became favourite subjects of declamation that had tickled the ear in France; there were the same corruptions of sentiments