We pointed out earlier in the book that the vast majority of the colonists during the American Revolution claimed to be Christian. The statistics are staggering. At the time the American Revolution began in 1775, 99.8% of the citizens claimed to be Christians. Not 90%, not 98%, not even 99%, but 99.8%. Furthermore, 98.4% were Protestant Christians, 1.4% were Roman Catholics.²

The following is a prayer designed and printed to enable the soldiers to pray in a uniform manner. It was in Washington’s bound collection of pamphlets and sermons. It is important for our study because Abiel Leonard was highly praised by Washington as one of the most exemplary chaplains in his army.

His General Conduct has been exemplary and praiseworthy: In discharging the duties of his Office, active and industrious; he has discovered himself warm and steady friend to his Country, and taken great pains to animate the Soldiery and Impress them with a knowledge of the important rights we are contending for. Upon the late desertion of the Troops, he gave a Sensible and judicious discourse, holding forth the Necessity of courage and bravery and at the same time of Obedience and Subordination to those in Command.³

Leonard’s prayer is deeply patriotic and overtly Christian. It is certain, based upon this evidence, that Washington himself read and prayed this prayer.

A prayer, composed for the benefit of the soldiery, in the American Army, to assist them in their private devotions; and recommended to their particular use:

By Abiel Leonard, A.M., Chaplain to General Putnam’s Regiment in said Army

A Prayer. Most great and glorious God, thy name alone is Jehovah! Thou existest independent of all beings, and art possessed of eternal and absolute perfection! I adore thee as the supreme Governor and Judge among the nations of the earth; who hast in thy wise and good providence divided them, and settled the bounds of their habitations! Thou hast placed the inhabitants of Great-Britain, and of America; not only under the common laws of justice and equity; but also under the most endearing bonds and obligations of brotherly love and kindness towards each other. Those sacred bonds have been violated; and that mutual confidence, harmony and affection, that once subsisted to mutual advantage, in a great measure lost. The enemies of America have sent over a great multitude to cast thy people in this land which thou hast given them to inherit; and to deprive them of their liberties and properties: whereby, O Lord, they have been reduced to the dreadful alternative of submitting to arbitrary laws and despotic government; or of taking up arms in defense of those rights and privileges, which thou, in thy goodness, hast conferred upon them as men and as Christians.

I would adore and bless thy name, that thou hast given thy people a just sense of the value of their important privileges, civil and sacred; and that, that love of liberty and willingness to encounter every temporary difficulty and danger to enjoy it, which glowed in the breasts of their ancestors, and brought them over to settle this land, is enkindled in their breasts; and that they are united in their counsels, and in their measures for their protection, defense and security. O my God, wilt thou be graciously pleased to strengthen and establish the union of their colonies; and favour the Congress with thy blessing and presence! Prosper the means of defense—be the God of the American army, — bless all in general, and in particular command, and grant unto thy servant the commander in chief, wisdom and fortitude suited to his important military station, and crown him with prosperity, success and honor.

O my God, in obedience to the call of thy providence, I have engaged myself, and plighted my faith, to jeopardy my life in the high places of the field in the defense of my dear country and the liberties of acknowledging thy people to be my people, their interest my interest, and their God to be my God. Thou knowest, O Lord, that it is not from a spirit of licentiousness,—lust of independence or delight in the effusion of human blood: but from a sense of that duty; owe to my country and posterity I have voluntarily engaged in this service.—And I desire now to make a solemn dedication of myself to thee in it through Jesus Christ presenting myself to thy Divine Majesty to be disposed of by thee to thy glory and the good of America. O do thou, I most fervently entreat, wash away mine iniquities, blot them out of thy remembrance, purify and cleanse my soul in the blood of the great Captain of my salvation—accept of—own and bless me!

Teach, I pray thee, my hands to war, and my fingers to fight in the defense of America, and the rights and liberties of it! Impress upon my mind a true sense of my duty, and the obligation I am under to my country! And enable me to pay a due and ready respect and obedience to all my officers. Grant unto me courage, zeal and resolution in the day of battle, that I may play the man for my people, and the cities of my God; choosing rather to lay down my life, than either through cowardice or desertion betray the glorious cause I am engaged in. And, O Lord, if it seem good in thy sight, shield and protect me; cover my head in the day of battle; and suffer not the arrows of death that may fly around me, to wound or destroy me: but may I live to do further service to my country—to the church and the people of God, and interest of Jesus Christ, and see peace and tranquility restored to this land.

Give me grace, that I may spend my time in my proper employment as a soldier, furnishing myself with such military skill as may quality me to stand in a day of war, and to speak with the enemy in the gate; wisely filling up my spare hours in acts of religion. May I detest and abhor all sinful oaths, execrations and blasphemies; never using thy name, but on solemn occasions, and then with the most profound reverence! May I never so far lose my liberty, as to become a servant of meats and drinks; but teach me to use thy good creatures soberly and temperately: not enslaving myself to, not losing my reason by indulging a brutal appetite! Enable me to flee all those vices of gaming, rioting, chambering and wantonness which have a destructive and fatal tendency; but as a stranger and pilgrim may I abstain from fleshly lusts which war against the soul! Enable me to put off all anger, wrath, malice and strife; and live in love with and in the exercise of kindness to my fellow soldiers! Bring content with my wages, may I never do violence to any man, nor seize upon his property through covetousness or greediness of spoil! And may I prove myself a faithful follower of Jesus Christ, whom all the armies of heaven follow; fight the good fight of faith; and have my present conflicts against the world, the flesh and the devil crowned with victory and triumph!

Now, O my God, a mind deeply affected with a sense of thy wisdom, power, goodness and faithfulness, I desire to commit all my concerns to thee,—to depend upon thy help and protection, in all the difficulties and dangers; and upon thy care and provision, in all the wants and necessities that can befall me!

And my family and kindred, whom I have left behind, I recommend to thy care; to receive the blessings of God, the comforts and supports of thy providence and the sanctification of thy Spirit.

And, O Thou, who didst preserve the children of Israel from the hand of Pharaoh and his host,—didst protect and deliver them from all dangers,—didst redeem them out of all their troubles,—and broughtest them out of the land of bondage into the state of liberty,—deliver, I pray thee, thy distressed, afflicted and oppressed people in this land out of all their troubles! Preserve them in truth and peace. In unity and safety, in all storms, and against all temptations and enemies! And by means of the present conflict may the liberties of America be established upon a firmer foundation than ever; and she become the excellency of the whole earth, and the joy of many generations!

And grant, O Lord, that the inhabitants of Great-Britain may arise and vindicate their liberties; and a glorious reunion take place between them and thy people in this land, founded upon the principles of liberty and righteousness; that the Britons and the Americans may rejoice in the King as the minister of God to both for good.

Hear me, O my God, and accept of those my petitions through Jesus Christ, to whom with thee, O Father, and the Holy Spirit, one God, be glory, honor and praise, forever and ever. AMEN

APPENDIX SEVEN

Sermon by the Reverend Bryan Lord Fairfax

This “lost sermon” was recently rediscovered, thanks to the help of the Virginia Historical Society, and is published here with their kind permission. We include it because it shows the biblical nature of the Gospel preaching of the Reverend Bryan Lord Fairfax. The Fairfax family had the deepest influence of all families, other than Washington’s own, on his life and values. Bryan Fairfax not only served as the pastor at Washington’s church in Alexandria, but he was a life-long friend, neighbor, confidant, and fellow fox-hunter. The evidence shows that Washington sought Reverend Fairfax’s pastoral ministry at times of spiritual need, as when Washington asked Reverend Fairfax to officiate at his nephew’s funeral.

The sermon reflects the Gospel preaching that George Washington would have experienced from his personal and pastoral friend. This sermon focuses on the New Testament doctrine of eternal life by faith in Christ’s redeeming work on the cross that results in the obedience of good works. It reflects a modified Calvinist theology of the atonement of Christ.

Sermon by the Reverend Bryan Lord FairfaxMinister of Christ Church,Alexandria, Virginia “Verily, verily, I say unto you, he that believeth on Me hath everlasting life.” St. John 6: 47.

Our blessed Lord, who knew all things, in uttering these words seems to have guarded against their perversion. He knew that their meaning would be perverted, and that they would be strained to bear another, from what they plainly have. Therefore he not only says, He that believeth on Me hath everlasting life, but he introduces it by saying, Verily, verily he that believeth on Me hath everlasting life; as if it were to give a greater sanction to the words.

Notwithstanding this, these words and others of the like import, have been often construed to mean something more than the express. For it is very common with interpreters, when they cannot reconcile one part of Scripture with their ideas, or with another, to strain the meaning of one of them, so as to coincide with the other.

It is for this reason, we may suppose, that though it is declared, that a believer in Christ hath everlasting life, yet because good works are elsewhere mentioned as necessary to salvation, it is concluded that believing, means believing and obeying. As this opinion may be an hinderance to salvation, it may be useful to take notice of it.

I shall therefore in the first place show how this opinion may become an hinderance in the way of salvation.

The great point of the Gospel is to trust in the mercy of God, or to have a faith in the meritorious sacrifice of Christ. If, in consequence of this, I repeat to a man the plain words of Christ, that he that believeth on him hath everlasting life, it is well; but if I also add, you must obey him before you can expect life, I then put a clog on him—a hinderance to his faith. For as long as obedience is such an indefinite thing, he can never tell whether his obedience is perfect enough to entitle him so to trust. Many a one is perhaps kept from trusting through a diffidence in his own goodness. The presumptuous, and they who have the best opinion of themselves, will be most apt to do it upon such a ground; whereas the better any man grows, the clearer will he see his imperfections.

The true ground, therefore, is the promises and declaration of God. A right understanding of the Gospel is the best foundation. The Apostle tells the Colossians of the hope that is laid up for them in Heaven, whereof, says he, ye heard before in the word of the truth of the Gospel. It was from the Gospel they derived their hope—not from their obedience, which, being imperfect, can never give a solid hope in the sight of God.

It is remarkable that wherever faith is mentioned as having annexed to it everlasting life, obedience is never joined to it, because that would destroy what the other was intended to produce.

Many things are best illustrated by examples. Suppose a man is shut up in a close room and ready to faint—one calls to him from without, and tells him to open the door and he will revive. Another tells him he must do many other things also, that it is in vain to open the door unless he can and will do so and so. The poor man is discouraged and dies. Now faith is the door of the heart, when a man opens it life enters, and he is then alert and active and ready to do what is required. So Christ says, “Behold I stand at the door and knock, if any man hear my voice and open the door, I will come in to him and sup with him, and he with me.” This is the great point, to hear the voice of Christ in the Gospel, and to open the heart and receive him, which is life eternal. For to believe in him is to believe his words; and when you believe them, you receive them, his words of eternal life.

What has obedience or good works to do here? Christ tells us to open our hearts and receive him; and if we do we immediately have life. Spiritual death is the fear of [sic] of God. Believe that he is reconciled, or believe that Christ will save you from wrath, and you revive. If you wait for a more complete obedience before you believe this, you will always be subject to doubts and fears, and perhaps never this way attain to a true and lasting peace. We must keep in mind that the words of Christ as spirit and life; this he said upon the subject of believing in him, when he said he would give his flesh for the life of the world. This is the way we are to obtain life. Whatever inducement God may have to give us life, that is another matter. If our repentance should dispose him to give us life, yet still it is through the name of Jesus Christ, through faith in his blood. And although faith is the gift of God, and it is he which enables us to believe, yet whatever hinders our faith should be removed.

There is the same reason for it in this case as it was in respect to the Apostle Paul, and the people of Galatia. He had planted the Gospel among them; but afterwards there came some and told them, except they were circumcised and kept the law of Moses, they could not be saved. This made the Apostle afraid that he had bestowed upon them labor in vain. Yet he tried to bring them back to seek for justification in Christ, and told them that the new persuasion they were in came not from Him that called them. Hence we see that though it was God who gave them faith, and justified them thereby, yet the Apostle’s ministry was made use of to recover them from their error. So it is the duty of ministers to further the faith of others; as it is possible for some, according to the Scripture, to shut up the Kingdom of Heaven against men, which is open to all believers.

When Paul and Silas were asked by a man what he should do to be saved, the answer was, “Believe on the Lord Jesus Christ, and thou shalt be saved and thy house.” Here is no mention of works or obedience; neither was there when our Saviour uttered another remarkable saying: “Verily, verily, I say unto you, he that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.” And why did our Lord make this declaration? We may conclude it was for the same reason that his Apostle wrote to the same purport: “These things have I written on you that believe on the name of the Son of God, that ye may believe on the name of the Son of God.” His words were spoken, and these were written, that believers might know that they had eternal life.

For however reviving such a faith is, considering the difficulty there is in maintaining it, a positive declaration that such a faith is life, helps them to preserve it, as the last words quoted from St. John do declare. And faith is criterion by which a man may judge of his own state in a more sure and better manner than he can by any obedience, which falls greatly short of perfection. For the comfort of Christians, then, was all Holy Scripture written, as well as to bring them to the knowledge of Jesus Christ; and when they believe in him hereafter they will not be ashamed nor confounded.

One of the Prophets says, They shall not make haste – they will not run to hide themselves in the rocks and mountains, and in the tops of the ragged rocks; all which declarations and the like, indicate great fear, and show that under spiritual death they have a dread of God; and this must be removed by a belief in His reconciliation, and in no other manner. For damnation means condemnation, and this is opposed to life; for some will be raised to life, and some to damnation, or everlasting shame and contempt. The condemnation will be in the sinner’s own breast. This he can be delivered from, only by a belief in that satisfaction which the Son of God hath made for his numerous offences.

Our blessed Lord came not to condemn the world, but that the world through him might be saved. And he has told us again and again how that is to be—by believing in him, that is, by believing in him we have life; and as we trust in him he will save us.

Yet however strange it might seem, there are multitudes who do not receive the offered salvation. Some will not, and some cannot. The Scriptures are not easily understood. A man must labor like one who diggeth for hid treasure, to understand the fear of the Lord and to find the knowledge of God. Various constructions are put upon them; some consider salvation in this view, some in that.

Some reckon the great atonement was made for a few only; some consider it as made for all men. The former say it was absolute; the later say it was conditional. These differences become a hinderance to salvation; a hinderance to the great work of God: “For this is the work of God, that you believe on him who he hath sent.”

But since I have mentioned the Atonement, it may be proper to observe further: They who think Christ died only for a few, believe he died for them absolutely. They are convinced from Scripture that he made an absolute atonement, and that God was reconciled to all for whom he did die; but as the greater part perish, he must have died only for a few.

The others lay down another principle, and yet make their conclusion for the very same reason. They say, it is certain that he died for all; but it could only be conditionally, because the greater part perish.

Now the truth seems to lie right between these opinions, and we must reject the same reason which they both give. The truth seems to be that he made an absolute atonement, and that for all men, without any condition on their part, so as to effect the virtue of this atonement. Many passages in Scripture prove that he died for all men; and none that mention his death look anything like a conditional atonement. This opinion is taken up because of the question, Why then do any perish? it not being discerned how any can be miserable if an absolute unconditional atonement has been made. But if this can be made plain, the difficulty will vanish.

Although we should suppose that God was reconciled to the whole race, on the death of his Son, it does not follow that none will be miserable. Because the atonement of itself makes no alteration in the heart of man, no, not in one of the elect. Christ’s dying for sin produces no change; does not qualify any man for heaven, nor even escape wrath. But a faith in that atonement may and does deliver us from the fear of God, and make us fit for heaven.

Now if we only suppose that under spiritual death there may be a great sense of sin and a fear of God’s wrath, like that of Adam who fled and hid himself; a man who does not believe that God is reconciled, may be in as great torment as if he was an enemy not be appeased.

When we consider the greatness of the Supreme Being, his power, holiness, and all his glorious perfections, we may easily conceive an offending creature to be extremely miserable when the purity of the Divine Law which he hath broken, and these perfections come to be unveiled. Besides his exclusion from that bliss which others enjoy, and which he thinks he might have shared in will become an additional torment. There shall be weeping and gnashing of teeth, said our Saviour, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. A shame also will arise from having his sins laid open and exposed to the view of all. Hence we see that our Lord Jesus Christ may have made an absolute atonement, and that for all mankind; and yet that the greater part may perish and be miserable. And that he has done it, the resurrection is at once a proof. They are raised from the dead. Because the penalty of the law hath been paid; and they will be raised, and by virtue of that atonement and that alone.

Christ hath atoned for all, but all are not heirs. He has purchased all. They are all bought with a price, even them that bring upon themselves swift destruction, denying the Lord that bought them. But all are not heirs of glory. Therefore here is the place to introduce conditions. If ye believe, if ye persevere, if through obedience ye continue in the faith, ye will be happy; not that Christ hath atoned for you if you do so and so, for that he hath already done, whether you believe or no: as it is written. “If we be dead with him, we shall also live with him; if we deny him, he also will deny us. If we believe not, yet he abideth faithful, he cannot deny himself.”

I come now in the 2d. Place to show how good Works or Obedience are necessary to Salvation, and that consistently with what hath been already said upon this subject. It hath been said, that, according to this doctrine, if a man only believes, he shall be saved, let him live as he will. But this is a wrong conclusion. No man can trust in the Lord and at the same time be living in sin; and no man can continue in faith without a certain degree of obedience; because sin hardens the heart, and introduces unbelief. Every imperfection will not destroy our faith, but deliberate sins will; and till we are humbled by repentance, it will not return. If we cannot continue in the faith without suitable good works or a certain degree of obedience, then this obedience is quite necessary to our final salvation.

But that I may not be supposed to have advanced this at random, and as it is very material, I will point out some Scriptures which confirm it.

St. Paul in writing to Timothy, says: “This charge I commit unto thee, son Timothy, according to the Prophecies which went before on thee, that though by them mightest war a good warfare, holding faith and a good conscience; which some having put away, concerning faith have made shipwreck.” Here we see that faith is shipwrecked, or destroyed, by putting away a good conscience, which is done only by sin.

The Apostle also to the Hebrews writes: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called, to-day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.” Now, confidence means a confiding—a confiding trust. And this they are told they must hold steadfast to the end. And for this purpose they are exhorted to beware of an evil heart of unbelief; and to take care that they are not hardened through the deceitfulness of sin.

But not only does obedience continue us in the faith, but repentance prepared our heart for it. Yet faith is still the great means of life—as it is written in 3d St. John’s Gospel. Not only our Lord himself said it, but John the Baptist also declared: “He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.” The wrath of God abideth on a man till he believeth on the Son, and then he has life, and not before.

To conclude. We find it expressly said, that he that believeth on him, our Lord Jesus Christ, hath everlasting life; and that a similar declaration was made, that such as believed on him might know that they had life, and that they might believe on his name.