[Footnote i-4: E. A. Burtt, _The Metaphysical Foundations of Modern Physical Science_, 208. Newtonianism as a method and a philosophy has been ably examined by recent scholars. See, for examples, C. Becker, _The Declaration of Independence_, especially chap. II, and _The Heavenly City of the Eighteenth-Century Philosophers_; and in Bibliography, pp. cli ff., below, W. M. Horton (chap. II); C. S. Duncan; H. Drennon; L. Bloch; E. Halévy. See also Isabel St. John Bliss, "Young's _Night Thoughts_ in Relation to Contemporary Christian Apologetics," _Publications of the Modern Language Association_, XLIX, 37-70 (March, 1934); J. H. Randall, _The Making of the Modern Mind_ (Boston, 1926), chap. X ff.; H. H. Clark, "An Historical Interpretation of Thomas Paine's Religion," _University of California Chronicle_, XXXV, 56-87 (Jan., 1933), and "Toward a Reinterpretation of Thomas Paine," _American Literature_, V, 133-45 (May, 1933).] [Footnote i-5: Burtt, _op. cit._ 223.] [Footnote i-6: Article, "Deism."] [Footnote i-7: Article, "Nature."] [Footnote i-8: P. Smith, _A History of Modern Culture_ (New York, 1934), II, 17-8.] [Footnote i-9: See S. Hefelbower, _The Relation of John Locke to English Deism_.] [Footnote i-10: _Primitivism and the Idea of Progress in English Popular Literature of the Eighteenth Century_, 168-9: "One inference that might be drawn from the theory was that while the infant whose mind is a blank page at birth is not so well off from the primitivistic point of view as the one who comes into the world already equipped with a complete set of the laws of nature and a predisposition to obey them, he is infinitely better off than the infant whose poor little mind had been loaded with original sin by his remote ancestors. For the orthodox baby, born in sin, there is almost no hope, except in supernatural aid; but if we suppose that man's ideas are all derived, as Locke postulated, from sense-impressions, then we may conclude that all men, rich and poor, primitive and civilized, are on an equal footing intellectually at birth. Although the primitive child does not have the help of civilization in the development of his mind, neither does he have its superstitions, prejudices, and corrupting influences; and he might actually be better off than the product of civilization--at least so many a primitivist argued. But one might draw another inference from the _tabula rasa_ theory. Men, however corrupt they are now, may still have a chance of regeneration if their mind is really like blank paper at birth." For eighteenth-century primitivism see also H. N. Fairchild, _The Noble Savage_ (New York, 1928).]