In the natural wisdom of the ancient heathens the
deists found grounds for refuting the need for special revelation and for rejecting absurd Christian doctrines like atonement and original sin.
Having discharged himself of this counterblast against magical or naturalistic appropriations of Christian doctrines, this "summa against Renaissance magic, its whole way of thinking, and all its offshoots in the vast contemporary dissemination of magical practices,"(41) Mersenne in the following year attacked the skepticism of Pierre Charron, the "Renaissance naturalism" of Jerome Cardan and the hermetism of Giordano Bruno in L'Impiete des
deistes, athees, et libertins de ce temps (1624).
Beadle believed that "future punishment" was "inconsistent with the goodness of God." Clemmens accepted the arguments of the well-dressed
deist who came to Clarksburg espousing the doctrine that all souls returned to heaven.
This
deist theme is contained in the Declaration of Independence: "When in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another and to assume among the powers of the earth, separate and equal station to which the laws of nature and of nature's God entitle them ...
As
deists they believed it would imply a flaw in the creator if creation needed tinkering, but they also knew they weren't gods and their creation might require tinkering--as, surely, it did.
Late in this study Herrick summarizes 18th-century deistic arguments in this way: "The
Deists propagated their corrosive approach to the Bible among a popular audience by employing a variety of distinctive rhetorical tactics, including--in addition to argument--ridicule, lying, disguise, profanity, insult, selection, and forgery" (206).
The
deists did not deny a creator of the universe, but they were highly critical of the Bible, regarding all stories of divine intervention as superstitious and often immoral nonsense.
He looks at the philosophical roots of
deist interpretation of the history of religion and sacred texts and at the work of Toland, Collins, Tindal, and others.
This is a very different stance from that of the old
deists who believed in a divine creator but didn't believe in the inspiration of the Bible.
But many were
deists, free thinkers and quite a few, including George Washington, were Masons.
Wilmington's Working People's Association numbered
deists and Paineites, as well as Quakers and those who worshipped in mainline churches.
For, unhappily, scientists who wrestle with philosophical or theological implications (which is a positive gain in itself) are equating their concept of God with the God of the
deists, unaware that theology has dismissed the divine clockmaker as a diminished and misleading metaphor for the Creator and Sustainer.