 Enlightenment deism first arises in England. In On the Reasonableness of Christianity (1695), Locke aims to establish the compatibility of reason and the teachings of Christianity. Though Locke himself is (like Newton, like Clarke) not a deist, the major English deists who follow (John Toland, Christianity Not Mysterious [1696]); Anthony Collins, A Discourse of Freethinking [1713]; Matthew Tindal, Christianity as Old as Creation [1730]) are influenced by Locke’s work. Voltaire carries deism across the channel to France and advocates for it there over his long literary career. Toward the end-stage, the farcical stage, of the French Revolution, Robespierre institutes a form of deism, the so-called “Cult of the Supreme Being”, as the official religion of the French state. Deism plays a role in the founding of the American republic as well. Many of the founding fathers (Jefferson, Franklin, Madison, Paine) author statements or tracts that are sympathetic to deism; and their deistic sympathies influence the place given (or not given) to religion in the new American state that they found.