So they believe, because they were so bred;
The priest continues what the nurse began,
And thus the child imposes on the man. Cited in J. A. Leo Lemay, “The Amerindian in the Early American Enlilghtenment” in Deism, Masonry, and the Enlightenment ed. by J. A. Leo Lemay (Newark: University of Delaware Press, 1987), p. 86-87.
Similarly, Deist John Toland in his Letters to Serena showed the danger of the clergy with their religious mysteries:
“Natural religion was easy first and plain,
Tales made it mystery, offerings made it gain;
Sacrifices and shows were at length prepared,
The priests ate roast meat and the people starved.” Cited in Byrne, Natural Relgion, p. 80.
11 The Virginia Almanack For the Year of our Lord God 1761 by Theophilus Weeg (Williamsburg: Printed and Sold by William Hunter, 1761). The book summary in the Almanack said:
“An Impartial Enquiry into the True Nature of the Faith, which is required in the Gospel as necessary to salvation, In which is briefly shown, upon how righteous terms of Unbelievers may become true Christians: And the Case of Deists is reduced to a short Issue. Containing Section I. Nature of Faith, or Belief, in the general. 2. Showing how much, and how readily, all Men act in the most important Affairs of this World, upon Faith, or upon Grounds less certain. 3. True Nature of the Christian Faith. 4. In which the Nature of Christian Faith is more fully explained, by examing the Properties of Abraham’s Faith, which Christians are bound to imitate. The first Property attributed to Abraham’s Faith is considered; viz. That it was grounded on Reason. 5. In which the second Property of Abraham’s Faith is considered; viz. The Righteousness of his Faith. 6. In which the third Property of Abraham’s Faith is considered; viz; That it was grounded on Reason. 6. In which the third Property of Abraham’s Faith is considered; viz. That it was a Full Persuasion of his Mind. 7. In which the fourth Property of Abraham’s Faith is considered; viz. That he gave Glory to God. 8. Shows in what Sense the Practice of Virtue is necessary to the producing of Faith in Christ Jesus. 9. Showing that no Man can attain to true Christian Faith, without the Assistance of the Divine Spirit influencing his Soul. 10. Concerning the due Submission of Reason, with regard to the Mysteries of Religion: In which the Nature of a Christian Mystery is explained. 11. In which the Influence and Efficacy of Divine Faith is considered. 12. Containing a summary Account of the Evidences which prove that Jesus was the Messiah, sent from God to instruct and redeem Mankind. In which is shown, that there was in the Jewish Scriptures a Prophesy made to Mankind, and from thence an Expectation of an extraordinary Person sent from God, at a particular Time. 13. Showing that, as Jesus declared himself to be this extraordinary Person, so he gave the fullest and strongest Proofs that could be desired, that he was the promised Messiah. In which the Evidence is examined, which ariseth from his fulfilling the other Prophecies, which foretold the Messiah. 14. In which the Evidence is examined, that ariseth from the Miracles which Jesus wrought: showing that the first condition, that should attend all Miracles, took Place in those wrought by Jesus, viz. That they should be so repeated, so publick, and so evident to Numbers, as to leave no Doubt. 15. Showing that the moral Doctrines, which Jesus taught, all manifestly tend to promote the Happiness of Mankind and the Glory of God. In which they are compared with those taught by the Heathens. 16. In which it is examined whether the peculiar Doctrines of Christianity be worthy of God and whether they tend to promote the Glory of God, and the Good of Mankind. 17. In which is examined the Evidence that ariseth from the Fulfilling of Prophecies foretold by Jesus. 18. The fifth Proof, that Jesus was a Teacher sent from God, viz. his rising from the Dead. 19. In which the Nature of the Evidence which we have for the Resurrection is examined, and the Objections to it, as witnessed by the Apostles, are answered. 20. In which the case of the Unbelievers of these Days is compared with that of the Jews, who saw the Miracles of Jesus; showing that we have several Proofs and Advantages which the Jews wanted; and that (upon the Whole) they who now reject the Christian religion, would reject it, thought the same Evidence which the Jews had, were offered to them. 21. Containing a short state of the Deist’s Case, being the Result of the former Sections. 22. That no man can have true Christian Faith, without Freedom in Thought and Action; and that true Free-thinking and true Christian Faith, as it is the Act of the Mind, are evidently one and the same Thing. 23. Showing that Infidelity took its Rise from Rome, and hath been propagated from thence to us; and that our Deists, however contrary to their Intentions, carry on and greatly forward the Interests and Designs of popery.”
12 Cf. Herbert Morais, Deism in Eighteenth Century America (New York: Russell & Russell, 1960), p. 31.
13 See Peter Byrne, Natural Religion and the Nature of Religion: The Legacy of Deism (New York: Routledge, 1989), p. 25. “How could I believe that a just God could take pleasure in the eternal reprobation of those to whom he never afforded any means of salvation . . . and whom he foresaw must be damned of absolute necessity, without the least hopes of escaping it?”
14 Age of Reason in The Writings of Thomas Paine (Wiltshire: Routledge/Thoemmes Press, 1996,) IV. 25.
15 See the chapter: “The Struggle for the Episcopal Church: Washington’s Non-Communication and Non-Communion in Philadelphia”
16 See Kerry S. Walters, The American Deists: Voices of Reason and Dissent in the Early Republic (University Press of Kansas, 1992), p. 1. Kerry shows that Deism’s impact on American colleges was wide spread by the end of the eighteenth century, including Dartmouth, William and Mary, Princeton and Harvard, p. 1-2. George Washington had corresponded with Stiles and had in his library a copy of Stile’s sermon entitled, “America Elevated To Glory And Honor.” See Appleton Griffin, A Catalogue of the Washington Collection in the Boston Athenaeum, (1897), p. 194.
17 Timothy Dwight, The Nature and Danger of Infidel Philosophy, Exhibited in Two Discourses, Addressed to the Candidates for the Baccalaureate, in Yale College (New Haven: George Bunce, 1798).
18 Dwight, Infidel Philosophy, p. 11.
19 The supremacy of reason was brought to English Christianity through Locke. The English and Continental civil wars of religion resulted in a focus on reason and toleration. Treatises on Civil Government & Letter on Toleration. Locke developed a philosophy that emphasized knowledge through experience or empiricism that was written on the blank slate or tabula rasa of the human mind.
Yet we must not overlook his religious perspectives. He wrote a book entitled, The Reasonableness of Christianity as well as commentaries on Scripture. While Locke affirmed the importance of reason yet he still insisted on revelation. ; For example, Locke affirmed the inspiration of the Scriptures:
“You ask me, “what is the shortest and surest way for a young gentleman, to attain a true knowledge of the Christian religion, in the full and just extent of it?” For so I understand your question; if I have mistaken in it, you must set me right. And to this I have a short and plain answer: “let him study the Holy Scripture, especially the New Testament.” Therein are contained the words of eternal life. It has God for its author; salvation for its end; and truth, without any mixture of error, for its matter. So that it is a wonder to me, how any one professing Christianity, that would seriously set himself to know his religion, should be in doubt where to employ his search, and lay out his pains for his information; when he knows a book, where it is all contained pure and entire; and whither, at last, every one must have recourse, to verify that of it, which he finds any where else.
Locke actually composed the constitution of the Colony of Carolina. In it, he continueD the English common law tradition of taking an oath before God in a legal setting by kissing the Bible. This is what Washington did at his inauguration as president. Locke’s views led to the idea of a “Christian Enlightenment.”
20 Ibid., p. 58.
21 Herbert: “That all Revealed Religion (viz Christianity) is absolutely uncertain, and of little of no use.” Reverend Timothy Dwight, The Nature and Danger of Infidel Philosophy Exhibited in Two Discourses, Addressed to the Candidates for the Baccalaureate, in Yale College, September 9th, 1797 (New Haven: George Bunce, 1798), WGW, vol. 11, 5-2-1778. General Orders.
22 Thomas Hobbes: “That Man is a mere machine: and That the Soul is material and mortal”; Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 27, 8-21-1783. To the Magistrates and Inhabitants of the Borough of Elizabeth. WGW, vol. 13, 10-12-1778. To Reverend Alexander McWhorter. “Besides the humanity of affording them the benefit of your profession, ...it serves to prepare them for the other world....” WGW, vol. 25, 11-16, 1782. To the Reformed Protestant Dutch Church. “In return for your kind concern for my temporal and eternal happiness, permit me to assure you that my wishes are reciprocal.” WGW, vol. 36, 6-4-1798. To Reverend William Linn. “...grateful for the favourable sentiments you have been pleased to express in my behalf; but more especially for those good wishes which you offer for my temporal and eternal happiness; which I reciprocate with great cordiality....”
23 Charles Blount: “That Christianity is safer than Deism; and yet that Revelation is not sufficiently supported because men differ about it.” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 26, 6-8-1783. Circular to the States.
24 WGW, vol. 30, April 1789. The Proposed Address to Congress.
25 Ibid., vol. 32, 6-21-1792. To Gouverneur Morris. WGW, vol. 16, 9-23-1779. To Marquis de Lafayette. “all the wonders recorded in holy writ” Ibid, vol. 16, 9-30-1779. To Marquis de Lafayette. “the Wonders of former ages may be revived in this.” Ibid., vol. 30, 7-20-1788. To Jonathan Trumbull. “he shall begin to suspect that miracles have not ceased
26 Robert Collins: “That the Prophets were mere fortune-tellers and discoverers of lost goods; That Christianity stands wholly on a false foundation.” Timothy Dwight, The Nature and Danger of Infidel Philosophy. Ibid, vol. 24, 6-28-1782. To Minister of the Reformed Dutch Church. Ibid, vol. 28, 2-8-1785. To the President of Congress. “If the union continues, and this is not the case, I will agree to be classed among the false prophets, and suffer for evil prediction.” Ibid., vol. 26, 6-8-1783. Circular to the States, “...the Characteristicks of the Divine Author of our blessed Religion, and without an humble imitation of whose example in these things, we can never hope to be a happy Nation.” Ibid, vol. 35, 3-3-1797. To the Clergy in Philadelphia. “That your labours for the good of Mankind may be crowned with success; that your temporal enjoyments may be commensurate with your merits; and that the future reward of good and faithful Servants may be your’s, I shall not cease to supplicate the Divine Author of life and felicity.”
27 Ibid, vol. 30, 4-30-1789. The First Inaugural Address. “Since we ought to be no less persuaded that the propitious smiles of Heaven, can never be expected on a nation that disregards the eternal rules of order and right, which Heaven itself has ordained.”
28 William Tindal: “That the Scriptures are obscure, and fit only to perplex men, and that the two great parts of them are contradictory; That the Precepts of Christianity are loose, undetermined, incapable of being understood by mankind at large, give wrong and unworthy apprehensions of God, and are generally false and pernicious;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 30, 10-23, 1789. To First Presbytery of the Eastward. “I am persuaded, you will permit me to observe that the path of true piety is so plain as to require but little political direction. To this consideration we ought to ascribe the absence of any regulation, respecting religion, from the Magna- Charta of our country. To the guidance of the ministers of the gospel this important object is, perhaps, more properly committed. It will be your care to instruct the ignorant, and to reclaim the devious, and, in the progress of morality and science, to which our government will give every furtherance, we may confidently expect the advancement of true religion, and the completion of our happiness.”
29 Ibid., vol. 30, 7-20-1788. To Jonathan Trumbull. “Or at least we may, with a kind of grateful and pious exultation, trace the finger of Providence through those dark and mysterious events, which first induced the States to appoint a general Convention and then led them one after another (by such steps as were best calculated to effect the object) into an adoption of the system recommended by that general Convention; thereby, in all human probability, laying a lasting foundation for tranquillity and happiness; when we had but too much reason to fear that confusion and misery were coming rapidly upon us. That the same good Providence may still continue to protect us and prevent us from dashing the cup of national felicity just as it has been lifted to our lips, is the earnest prayer of My Dear Sir, your faithful friend.”
30 Thomas Chubb: “That God does not interpose in the affairs of this world, at all, and has nothing to do with the good, or evil, done by men here, That Prayer may be useful, as a positive Institution, by introducing proper thoughts, affections, and actions; and yet he intimates, That it must be displeasing to God, and directly improper; That Christ’s birth and resurrection were ridiculous, and incredible; and that his institutions and precepts were less excellent, than those of other teachers and lawgivers; That the Apostles were impostors; and that the Gospels and Acts of the Apostles resemble Jewish fables, and Popish legends, rather than accounts of facts;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 3, 7-4-1775. Answer to an Address of the Massachusetts Legislature. “In return for your affectionate wishes to myself, permit me to say, that I earnestly implore the divine Being, in whose hands are all human events, to make you and your constituents as distinguished in private and public happiness, as you have been by ministerial oppression, and private and public distress.” WGW, vol. 30, 4-1789. Proposed Address to Congress. “The blessed Religion revealed in the word of God will remain an eternal and awful monument to prove that the best Institutions may be abused by human depravity; and that they may even, in some instances be made subservient to the vilest of purposes.”
31 WGW, vol. 26, Circular to the States.
32 David Hume: “That what we believe to be a perfection in God may be a defect. (i.e. Holiness, Justice, Wisdom, Goodness, Mercy, and Truth, may be defects in God;) Of consequence, Injustice, Folly, Malice, and Falsehood, may be excellencies in his character;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 3, 7-16-1775; WGW, vol., 5-26-1789. To the Presbyterian General Assembly. “While I reiterate the professions of my dependence upon Heaven as the source of all public and private blessings; I will observe that the general prevalence of piety, philanthropy, honesty, industry, and oeconomy seems, in the ordinary course of human affairs, particularly necessary for advancing and confirming the happiness of our country. While all men within our territories are protected in worshipping the Deity according to the dictates of their consciences; it is rationally to be expected from them in return, that they will be emulous of evincing the sanctity of their professions by the innocence of their lives and the beneficence of their actions; for no man, who is profligate in his morals, or a bad member of the civil community, can possibly be a true Christian, or a credit to his own religious society.”
33 Lord Bolingbroke: “That he will not presume to deny, that there have been particular providences; and yet, That there is no foundation for the belief of any such providences; and that it is absurd and profane to assert, or believe, them; That God doth not so measure out rewards, or punishments; and that, if he did, he would subvert human affairs; that he concerns not himself with the affairs of men at all; or, if he does, that he regards only collective bodies of men, not individuals; that he punishes none except through the Magistrate; and that there will be no state of future rewards, or punishments Timothy Dwight, The Nature and Danger of Infidel Philosophy.
34 WGW, vol. 29, 4-28-1788. to Pierre Charles L’Enfant. “...of your good father; you will permit me to remind you, as an inexhaustible subject of consolation, that there is a good Providence which will never fail to take care of his Children.” WGW, vol. 26, 6-8-1783. Circular to the States. “...and were it possible that such a flagrant instance of Injustice could ever happen, would it not excite the general indignation, and tend to bring down, upon the Authors of such measures, the aggravated vengeance of Heaven? If after all, a spirit of dis-union or a temper of obstinacy and perverseness, should manifest itself in any of the States, if such an ungracious disposition should attempt to frustrate all the happy effects that might be expected to flow from the Union, if there should be a refusal to comply with the requisitions for Funds to discharge the annual interest of the public debts, and if that refusal should revive again all those jealousies and produce all those evils, which are now happily removed, Congress, who have in all their Transaction shewn a great degree of magnanimity and justice, will stand justified in the sight of God and Man, and the State alone which puts itself in opposition to the aggregate Wisdom of the Continent, and follows such mistaken and pernicious Councils, will be responsible for all the consequences.” WGW, vol. 28, 8-18-1786. To Marquis de Chastellux. “Perhaps nothing can excite more perfect harmony in the soul than to have this string vibrate in unison with the internal consciousness of rectitude in our intentions and an humble hope of approbation from the supreme disposer of all things.” WGW, vol. 26, 6-8-1783. Circular to the States. “I now make it my earnest prayer, that God ...would most graciously be pleased to dispose us all, to do Justice, to love mercy, and to demean ourselves with that Charity, humility and pacific temper of mind, which were the Characteristicks of the Divine Author of our blessed Religion, and without an humble imitation of whose example in these things, we can never hope to be a happy Nation.”
35 Ibid., vol. 4, 2-26-1776. General Orders. “All Officers, non-commissioned Officers and Soldiers are positively forbid playing at Cards, and other Games of Chance. At this time of public distress, men may find enough to do in the service of their God, and their Country, without abandoning themselves to vice and immorality.”
Ibid., vol. 8, 5-26-1777. To Brig. Gen. William Smallwood. “Let Vice, and Immorality of every kind, be discouraged, as much as possible, in your Brigade; and as a Chaplain is allowed to each Regiment, see that the Men regularly attend divine Worship. Gaming of every kind is expressly forbid, as the foundation of evil, and the cause of many Gallant and Brave Officer’s Ruin. Games of exercise, for amusement, may not only be permitted but encouraged.”
Ibid., vol. 8, 5-31-1777. General Orders. “It is much to be lamented, that the foolish and scandalous practice of profane Swearing is exceedingly prevalent in the American Army — Officers of every rank are bound to discourage it, first by their example, and then by punishing offenders — As a mean to abolish this, and every other species of immorality — Brigadiers are enjoined, to take effectual care, to have divine service duly performed in their respective brigades.” GENERAL INSTRUCTIONS FOR THE COLONELS AND COMMANDING OFFICERS OF REGIMENTS IN THE CONTINENTAL SERVICE 1777.] “Let Vice and immorality of every kind be discouraged as much as possible in your Regiment; and see, as a Chaplain is allowed to it, that the Men regularly attend divine Worship. Gaming of every kind is expressly forbid as the foundation of evil, and the ruin of many a brave, and good Officer. Games of exercise, for amusement, may be not only allowed of, but Incouraged.”
Ibid., vol. 1, 4-18-1756. To Robert Dinwiddie. “It gave me infinite concern to find in yours by Governor Innes, that any representations should inflame the Assembly against the Virginia regiment, or give cause to suspect the morality and good behaviour of the officers. How far any of the individuals may have deserved such invidious reflections, I will not take upon me to determine, but this I am certain of, and can call my conscience, and what, I suppose, will still be a more demonstrable proof in the eyes of the world, my orders, to witness how much I have, both by threats and persuasive means, endeavoured to discountenance gaming, drinking, swearing, and irregularities of every other kind; while I have, on the other hand, practised every artifice to inspire a laudable emulation in the officers for the service of their country, and to encourage the soldiers in the unerring exercise of their duty. How far I have failed in this desirable end, I cannot pretend to say. But it is nevertheless a point, which does in my opinion merit some scrutiny, before it meets with a final condemnation. Yet I will not undertake to vouch for the conduct of many of the officers, as I know there are some, who have the seeds of idleness very strongly ingrafted in their natures; and I also know, that the unhappy difference about the command, which has kept me from Fort Cumberland, has consequently prevented me from enforcing the orders, which I never fail to send.”
Note: Dinwiddie had reported that “the Assembly were greatly inflamed, being told that the greatest immoralities and drunkenness have been much countenanced and proper discipline neglected.” — Ford.
36 Lord Herbert: “that men are not hastily, or on small ground to be condemned, who are led to sin by bodily constitution: that the indulgence of lust, and of anger, is no more to be blamed, than the thirst, occasioned by the Dropsy; or the sleepiness, produced by the Lethargy;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 3, 7-16-1775, general orders
37 Hobbes: “That the Scriptures are the foundation of all obligation; and yet That they are of no obligatory force, except as enjoined by the Civil Magistrate: That, where there is no civil law, every man’s judgment is the only standard of right and wrong.” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 30, 4-30-1789. The First Inaugural Address. “I dwell on this prospect with every satisfaction which an ardent love for my Country can inspire: since there is no truth more thoroughly established, than that there exists in the oeconomy and course of nature, an indissoluble union between virtue and happiness, between duty and advantage, between the genuine maxims of an honest and magnanimous policy, and the solid rewards of public prosperity and felicity: Since we ought to be no less persuaded that the propitious smiles of Heaven, can never be expected on a nation that disregards the eternal rules of order and right, which Heaven itself has ordained: And since the preservation of the sacred fire of liberty, and the destiny of the Republican model of Government, are justly considered as deeply, perhaps as finally staked, on the experiment entrusted to the hands of the American people.”
38 Shaftsbury, “That the hope of rewards, and the fear of punishments, makes virtue mercenary; That Atheists often conduct so well, as to seem to force us to confess them virtuous;” Ibid.
39 WGW, vol. 27, 11-27-1783. To the Ministers of the Reformed German Congregation.
“Disposed, at every suitable opportunity to acknowledge publicly our infinite obligations to the Supreme Ruler of the Universe for rescuing our Country from the brink of destruction; I cannot fail at this time to ascribe all the honor of our late successes to the same glorious Being. And if my humble exertions have been made in any degree subservient to the execution of the divine purposes, a contemplation of the benediction of Heaven on our righteous Cause, the approbation of my virtuous Countrymen, and the testimony of my own Conscience, will be a sufficient reward and augment my felicity.”
40 Ibid., vol. 35, 3-3-1797. To the Clergy of Philadelphia. “That your labours for the good of Mankind may be crowned with success; that your temporal enjoyments may be commensurate with your merits; and that the future reward of good and faithful Servants may be your’s, I shall not cease to supplicate the Divine Author of life and felicity.”
41 Ibid., vol. 12, 8-20-1778. To Brig. Gen. Thomas Nelson. “It is not a little pleasing, nor less wonderful to contemplate, that after two years Manoeuvring and undergoing the strangest vicissitudes that perhaps ever attended any one contest since the creation both Armies are brought back to the very point they set out from and, that that, which was the offending party in the beginning is now reduced to the use of the spade and pick axe for defence. The hand of Providence has been so conspicuous in all this, that he must be worse than an infidel that lacks faith, and more than wicked, that has not gratitude enough to acknowledge his obligations, but, it will be time enough for me to turn preacher, when my present appointment ceases; and therefore, I shall add no more on the Doctrine of Providence.”
42 Ibid., vol. 30, 9-28-1789. To Reverend Samuel Langdon. “The man must be bad indeed who can look upon the events of the American Revolution without feeling the warmest gratitude towards the great Author of the Universe whose divine interposition was so frequently manifested in our behalf. And it is my earnest prayer that we may so conduct ourselves as to merit a continuance of those blessings with which we have hitherto been favored.”
43 Tindal: “That the goodness or wickedness, of all actions is wholly measured by their tendency; that this tendency is wholly to be judged of by every man, according to his circumstances; and that these circumstances are continually changing;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 4, 3-6-1776. General Orders. “Thursday the seventh Instant, being set apart by the Honourable the Legislature of this province, as a day of fasting, prayer, and humiliation, “to implore the Lord, and Giver of all victory, to pardon our manifold sins and wickedness’s, and that it would please him to bless the Continental Arms, with his divine favour and protection.” WGW, vol. 8, 6-10-1777. General Orders. “It is with inexpressible regret the Commander in Chief has been driven to the necessity of doing a severe, but necessary act of Justice, as an example of what is to be expected by those daring offenders, who, lost to all sense of duty, and the obligations they owe to their Country, and to mankind, wantonly violate the most sacred engagements, and fly to the assistance of an enemy, they are bound by every tie to oppose. A spirit of desertion is alone the most fatal disease that can attend an army, and the basest principle that can actuate a soldier; Wherever it shews itself, it deserves detestation, and calls for the most exemplary punishment. What confidence can a General have in any Soldier, who he has reason to apprehend may desert in the most interesting moments? What, but the want of every moral and manly sentiment, can induce him to desert the cause, to which he has pledged his faith, even with the solemnity of an oath, and which he is bound to support, by every motive of justice and good will to himself, and his fellow creatures? When such a character appears, it may almost be said in reference to it, that forbearance is folly; and mercy degenerates into cruelty.
