Not Everything that is Locke-ian, was Invented by Locke

It cannot be emphasized enough, that John Locke should not be viewed as an entirely original thinker, who alone is responsible for the ideas associated with him. In general, his social-contract theory follows on prior Reformed Christian federalism ( = covenantalism = constitutionalism). Two examples (these two texts are respectively from 1620 and 1630; John Locke was born in 1632 and published his Two Treatises on Government in 1689):

The Mayflower Compact, 1620:

...do by these presents solemnly and mutually in the presence of God and one of another, Covenant and Combine ourselves together into a Civil Body Politic, for our better ordering and preservation and furtherance of the ends aforesaid; and by virtue hereof to enact, constitute and frame such just and equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as shall be thought most meet and convenient for the general good of the Colony, unto which we promise all due submission and obedience.

"God's Promise to His Plantation", by John Cotton, preached in 1630, on the occasion of the sailing of the Puritans of the Massachusetts Bay Company, under John Winthrop (this passage is regarding Abraham's finding vacant land, settling on it, digging a well, and complaining to Abimelech when that possession was disturbed):

And in this case if the people who were former Inhabitants did disturbe them in their possessions, they complained to the King, as of wrong done unto them: As Abraham did because they tooke away his well, in Gen. 21, 25. For his right whereto he pleaded not his immediate calling from God, (for that would have seemed frivolous among the Heathen) but his owne industry and culture in digging the well, verse 30. Nor doth the King reject his plea, with what had he to doe to digge wells in their soyle? but admitteth it as a Principle in Nature, That in a vacant soyle, hee that taketh possession of it, and bestoweth culture and husbandry upon it, his Right it is. And the ground of this is from the grand Charter given to Adam and his posterity in Paradise, Gen. 1. 28. Multiply, and replenish the earth, and subdue it. If therefore any sonne of Adam come and finde a place empty, he hath liberty to come, and fill, and subdue the earth there. This Charter was renewed to Noah, Gen. 9. 1. Fulfill the earth and multiply: So that it is free from that common Grant, for any to take possession of vacant Countries.

So regardless of how much influence Locke had on the American founding, we should not assume that this was against or instead of any Christian influence. To quote Mark Hall, "Vindiciae, Contra Tyrannos: The Influence of the Reformed Tradition on the American Founding":

The primary purpose of this essay is to introduce readers to the Reformed political tradition, show how the tradition manifested itself in colonial America (especially New England), and demonstrate that Calvinism was still a vibrant and influential force in late eighteenth century America. I address the common view that the founders were heavily influenced by a secularized version of Lockean liberalism...

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An important argument of this essay is that the political theory of many founders is best understood as being heavily influenced by Reformed political thinking. Yet many scholars argue that the founders were influenced by a version of John Locke’s political philosophy that is sharply at odds with this tradition. ... In doing so, they ignore the possibility that Locke’s political philosophy is best understood as a logical extension of Protestant resistance literature rather than as a radical departure from it. Obviously if this interpretation is correct (and I am very sympathetic to it), any amount of influence Locke had on America’s founders would be unproblematic for the thesis of this essay. Locke’s influence would be cooperative with the influence of the Reformed tradition rather than competing with it.

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[I]f one recognizes that Calvinists had long advocated political ideas similar to those later articulated by Locke, and that most New England ministers were by any measure orthodox Christians, it is more plausible to conclude that these ministers viewed Locke as an ally to be cited to defend concepts well within the bounds of Reformed Christianity.

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If nothing else, I hope to have shown that simplistically assigning all references to natural rights, consent, limited government, and a right to rebel to the influence of John Locke is problematic.