Ascribe Glory (Deuteronomy 32:3, Psalm 115:1)

To Reverend John Rodgers, June 11, 1783:

“Dear Sir: I accept, with much pleasure your kind Congratulations on the happy Event of Peace, with the Establishment of our Liberties and Independence. Glorious indeed has been our Contest: glorious, if we consider the Prize for which we have contended, and glorious in its Issue; but in the midst of our Joys, I hope we shall not forget that, to divine Providence is to be ascribed the Glory and the Praise.”⁹⁵

Six…Yea Seven (a pattern set in Proverbs 6:16)

To Benjamin Lincoln, August 28, 1788:

“But I trust in that Providence, which has saved us in six troubles yea in seven, to rescue us again from any imminent, though unseen, dangers. Nothing, however, on our part ought to be left undone.”⁹⁶

Led like sheep to the slaughter (Romans 8:36)

To the officers of the Army, March 15, 1783:

“…if Men are to be precluded from offering their Sentiments on a matter, which may involve the most serious and alarming consequences, that can invite the consideration of Mankind, reason is of no use to us; the freedom of Speech may be taken away, and, dumb and silent we may be led, like sheep, to the Slaughter.”⁹⁷

Yoke of slavery (Galatians 5:1)

To Henry Laurens, April 30, 1778: (written from Valley Forge)

“…should Britain from her love of tyranny, and lawless domination attempt again to bend our Necks to the yoke of slavery, and there is no doubt but she would, for her pride and ambition are unconquerable…”⁹⁸

In His Holy Keeping (Num. 6:24-26; Ps. 121:5; Isa. 6:3.)

To The Provisory Executive Council of France, written May 24, 1793:

“…I pray God to have them and you, very great and good friends and allies, in his holy keeping.”⁹⁹

The draft, in the writing of Jefferson, is in the Jefferson Papers in the Library of Congress. Speechwriters are often accused of imposing their views on Washington. This, it has been claimed, is the source of George Washington’s use of Providence and spiritual references. We are quite prepared to agree that Washington used speechwriters. But did they impose their beliefs on George Washington or did they know George Washington’s beliefs and reflect them in the letter they drafted for him, knowing that he was always careful to review and if necessary change those drafts? We believe this citation alone shows that the latter is true. For here, the draft was written by Thomas Jefferson, who was probably the closest of all the elected founding fathers to being a Deist. Yet, Jefferson’s draft is filled with a biblical spirit of prayer and it is based on a classical biblical passage–the Aaronic blessing. If Thomas Jefferson was essentially a Deist, would he not have reflected his own deistic faith, especially since George Washington was allegedly a Deist? But instead of that, we find exactly the reverse. George Washington’s Christian witness is known well enough by his then Secretary of State, Thomas Jefferson that he wrote it with a Christian spirit.

Spy Out Land (Numbers 13:2)

To Marquis de Lafayette, October 12, 1783:

“The Dutch Minister, after a passage of near 16 weeks, is just arrived at Philadelphia. Many foreigners are already come over to that and other places, some in the Mercantile line, some to make a tour of the Continent, and some (employed) no doubt to spy out the Land, and to make observations upon the temper and disposition of its Inhabitants, their Laws, policy &ca.”¹⁰⁰

Land of Promise (Exodus 12:25)

To Gilbert Simpson, February, 23, 1773:

“Lund Washington who is now going up to Alexandria will Inclose you an Acct. of what things he will get there with the prices of each respective Article all of which I hope will not only get safe to your hands but safe to the Land of Promise…”¹⁰¹

Lord of Hosts (1 Samuel 1:3)

In his General Orders, vol. 4, March 6, 1776:

“Thursday the seventh Instant, being set apart by the Honourable the Legislature of this province, as a day of fasting, prayer, and humiliation, “to implore the Lord, and Giver of all victory, to pardon our manifold sins and wickedness’s, and that it would please him to bless the Continental Arms, with his divine favour and protection”—All Officers, and Soldiers, are strictly enjoined to pay all due reverance, and attention on that day, to the sacred duties due to the Lord of hosts, for his mercies already received, and for those blessings, which our Holiness and Uprightness of life can alone encourage us to hope through his mercy to obtain.”¹⁰²

Note the other biblical phrases here as well, such as mercies received, and holiness and uprightness of life.

The God of Armies (1 Samuel 17:45)

The Farewell Orders to the Armies of the United States, November 2, 1783 (speaking of himself in the third person as “The General”):

“He flatters himself…they will do him the justice to believe, that whatever could with propriety be attempted by him has been done, and being now to conclude these his last public Orders, to take his ultimate leave in a short time of the military character, and to bid a final adieu to the Armies he has so long had the honor to Command, he can only again offer in their behalf his recommendations to their grateful country, and his prayers to the God of Armies. May ample justice be done them here, and may the choicest of heaven’s favours, both here and hereafter, attend those who, under the devine auspices, have secured innumerable blessings for others; with these wishes, and this benediction, the Commander in Chief is about to retire from Service.”¹⁰³

And we could go on and on with other examples, but please see the summary chart in appendix 2 for a further demonstration of George Washington’s extensive knowledge of the Bible.

CONCLUSION

The point of all this should be obvious. Clearly, George Washington was a man familiar with the Word of God. He must have read the Bible often. What Dr. Donald S. Lutz of the University of Houston said about the founders in general—that “they knew the Bible down to their fingertips”—certainly applies to George Washington.

E. C. M’Guire wrote a biography of George Washington in the early eighteen-hundreds, when some of his sources were still alive. We conclude the chapter with what he said about Washington and the scriptures:

We before adduced the testimony of one of his aids in the French and Indian War, to his habit of reading the Scriptures and praying with his troops on Sundays, in the absence of the chaplain. This same individual, Col. B. Temple, has often been heard to say in connexion [sic] with the above, “that on sudden and unexpected visits into his (Washington’s) marquee, he has, more than once, found him on his knees at his devotions.”¹⁰⁴

Based upon the extensive evidence of George Washington’s mastery of the Bible, this anecdote appears to not only be believable, but to be necessary.

SEVENTEEN

The Spirituality of George Washington

“I feel the most lively sentiments of gratitude to that divine Providence which has graciously interposed for the protection of our Civil and Religious Liberties.

”

George Washington, November 10, 1783

¹

Did George Washington have an understanding of the human spirit that would enable him to express a personal relationship with God marked by faith, prayers, and a sense of the inner working of the Holy Spirit? For many, the question is impossible to answer two hundred years after Washington’s death. Others, having declared that he was a Deist, know that such views are inconsistent with Deism, so it is obvious, that in their minds, the answer has to be “no.”

If we are to answer this question, we will have to find our evidence in the self-reflective writings of Washington. Is there enough data to establish this point? Did he even take notice of the human spirit, let alone the spiritual world and man’s spiritual relationship with God?

The evidence shows that he did.

In terms of the human spirit, Washington recognized that there is a spiritual energy in the human being. He viewed this spiritual energy as a potential power for either good or evil. To substantiate this, consider the vast use he makes of the concept of the human spirit.

WASHINGTON’S USE OF THE WORD “SPIRIT”

First, let us summarize Washington’s use of the human spirit in a negative sense. Phrases such as these are found in his writings: “so fatal a spirit,” “a dangerous spirit,” “a shocking spirit,” and “a spirit not to be encouraged.” This would include a spirit of “criticism,” “retaliation,” “revenge,” “plundering,” “anarchy,” “disaffection,” “insurrection,” “turbulence,” “jealousy,” “hostility,” “opposition,” “complaint,” “gambling,” “impatience,” “wanton cruelty.”²

Positively, Washington understands the human spirit as a powerful force for good. Thus, he speaks of “spirited men” acting with “the spirit of a soldier.” The “spirit which breathes” on such can be described as a spirit of “discipline,” “enterprise,” and “liberty.” “Spirited” men are those who act “with spirit” who possess “the spirit and zeal,” “bravery and spirit,” “spirit and perseverance,” “spirit and order,” “fortitude and spirit.”