The blessed Religion revealed in the word of God will remain an eternal and awful monument to prove that the best Institutions may be abused by human depravity; and that they may even, in some instances be made subservient to the vilest of purposes.90
It is important, then, to see that Washington’s philosophy was not that of a skeptic. It was a “mild philosophy” that was not only consistent with his desire to be under his Mount Vernon “vine and fig tree,” but this philosophy was also consistent with the source of this most favorite of all quotations by Washington—the Holy Scriptures. His mild philosophy was the pursuit of happiness in God’s peace. Thus, his religion was consistent with his philosophy.
And this helps us to understand why, when Washington wants to describe something as absolutely sure or certain, he speaks of it as a “moral certainty.” Morals were from God. Whatever commandments came from God were absolutely certain. So by inference, anything that was certain was the equivalent of what was morally certain. Washington will use the phrase “moral certainty” some fifty-five times. A striking example of this is from his letter to the president of Congress, November 11, 1778:
It seems to me impolitic to enter into engagements with the Court of France for carrying on a combined operation of any kind, without a moral certainty of being able to fulfil our part, particularly if the first proposal came from us.
....So far from their being a moral certainty of our complying with our engagements, it may, in my opinion, be very safely pronounced, that if the Enemy keep possession of their present posts at New York and Rhode Island, it will be impracticable either to furnish the men, or the other necessary supplies for prosecuting the plan.91
Also indicative of Washington’s sense of the compatibility of faith and reason is his use of the phrases “rational hope” or “a rational ground of belief.” Here’s an example:
...I agree in Sentiment with the Honorable Body over whom you preside that we may entertain a rational ground of belief, that under the favor of divine providence the Freedom, Independence and happiness of America will shortly be established upon the surest foundation...92
WASHINGTON CONSIDERED RELIGIOUS BY HIS ENEMIES
George Washington was considered religious not just by his friends and colleagues, but even by his enemies. Remarkably, in the midst of the War, The London Chronicle in the September 21 to 23, 1779, issue carried an article that affirmed Washington’s religious nature. It was entitled, “Character of General Washington, by an American Gentleman now in London, who is well acquainted with him.” It states,
General Washington, altho’ advanced in years is remarkably healthy, takes a great deal of exercise, and is very fond of riding on a favourite white horse; he is very reserved and loves retirement. . . . He regularly attends divine service in his tent every morning and evening, and seems very fervent in his prayers.93
If this is an insult, it is a back-handed one.
As mentioned earlier, Reverend Jonathan Boucher was the tutor to Washington’s adopted son, Jack Custis. As a result of this educational connection, Boucher became a regular writer to Washington. But when the Revolution came, he chose the Loyalist side, and their relationship ended. Reverend Boucher was so hated for his opposition to the colonial resistance to the British, he even had to have armed protection when he was in the pulpit.94
Boucher’s views naturally led him to strenuous disagreement and criticism of Washington. But in spite of all of this, he still begrudgingly admitted Washington’s religious character. Such a testimony has to carry great weight, since it comes from an Anglican clergyman who had every reason to criticize Washington and certainly nothing to gain by making the affirmation of Washington’s religious commitment. Thus, his remarks are striking both for what they critique, and for what they affirm. This text comes from his autobiography:
I did know Mr. Washington well.... He is shy, silent, stern, slow and cautious; but has no quickness of parts, extraordinary penetration, nor an elevated style of thinking. In his moral character he is regular, temperate, strictly just and honest (excepting that as a Virginian, he has lately found out that there is no moral turpitude in not paying what he confesses he owes to a British creditor), and, as I always thought, religious; having heretofore been pretty constant, and even exemplary, in his attendance on public worship in the Church of England.95
Their final meeting occurred on the Potomac River, as McGoldrick explains,
Washington and Boucher had a dramatic meeting as their boats were passing on the Potomac River. Boucher was returning home, and Washington was on his way to Philadelphia. The rector there pleaded with his friend not to support the movement for war. Washington assured Boucher that he had no desire to see an armed conflict, and the two friends parted, never to meet again.96
These un-coerced testimonies by opponents of George Washington have to carry far greater weight than recent historians, who blithely assert that he was “not a religious man.”97
WASHINGTON’S PERSONAL SENSE OF RELIGION
Washington’s use of the word “religiously” shows us that it is a word of great seriousness. He can use it in a very literal way, where it means having a serious religious way of life. But Washington also uses it in a way that implies a strict and exact obedience, the complete truthfulness of a claim, or a deep moral commitment either to do or to believe something. In all instances of his utilization of the word “religiously,” it is deemed a very honorable quality.
Examples of having a serious religious life:
He wrote to Gov. Wm. Livingston from Head Quarters in Morristown, on February 22, 1777:
No person, I hope, can be so lost to Virtue, as to except against Colo. Newcombe on Account of his being religiously disposed. The relaxed Discipline and want of Order in the Regiment, I believe were among the principle objections to him; these added to his Inactivity and that want of Confidence mentioned in a former Letter, obliged me to displace him.98
Apparently, Col. Newcombe (no known relation to the coauthor of this book) was lax in his military duties, but defended himself by claiming that he was being criticized because of his religion.
Examples of a strict and exact obedience:
We can see this use in his commitment to free his slaves. Washington begins his last will and testament with the classic words, “In the name of God, amen.” He later declares:
And I do moreover most pointedly, and most solemnly enjoin it upon my Executors hereafter named, or the Survivors of them, to see that this [cl]ause respecting Slaves, and every part thereof be religiously fulfilled at the Epoch at which it is directed to take place; without evasion, neglect or delay.99
He absolutely wanted to make sure this was carried out.
General Orders from Head Quarters in Newburgh on Thursday, November 14th, 1782 declare:
Congress having been pleased to set a part Thursday the 28th. instant as a day of Solemn thanksgiving to [G]od for all his Mercies, The General desires it may be most religiously observed by the army; and that the Chaplains will prepare discourses suitable to the occasion.100
Several other examples of this can be observed.101
Examples of the complete truthfulness of a claim:
To Patrick Henry he writes from Mount Vernon on October 9, 1795:
I persuade myself, Sir, it has not escaped your observation, that a crisis is approaching that must if it cannot be arrested soon decide whether order and good government shall be preserved or anarchy and confusion ensue. I can most religiously aver I have no wish, that is incompatible with the dignity, happiness and true interest of the people of this country.102
To Edmund Pendleton he writes from Philadelphia on January 22, 1795:
A month from this day, if I live to see the completion of it, will place me on the wrong (perhaps it would be better to say, on the advanced) side of my grand climacteric; and altho’ I have no cause to complain of the want of health, I can religiously aver that no man was ever more tired of public life, or more devoutly wished. for retirement, than I do.103
Examples of a deep faith in something include:
In a Circular Letter from Head Quarters, near Passaic Falls on October 18, 1780, he writes,
I am religiously persuaded that the duration of the War and the greatest part of the misfortunes and perplexities we have hitherto experienced, are chiefly to be attributed to the System of temporary enlistments.104
And we could go on and on. We still use the same word in the same way today. For instance, when we say that someone “works out” religiously.
But there’s a deeper meaning. George Washington thought of religion as a positive force in society. He was not like the French skeptic, Diderot, who looked for the dawning of the new age when the last king on earth would be strangled with the entrails of the last priest on earth. It was views like those of Diderot and fellow traveler Voltaire that inspired the bloody French Revolution. While Thomas Jefferson may have applauded that revolution to some degree, George Washington certainly did not. This parallels what we saw earlier in regard to Washington’s statement on his piety and pious and devout wishes and prayers.
WASHINGTON’S COMMITMENT TO RELIGION
There are several examples from Washington’s writings where his own personal commitment to religion is evident. As a young officer in the French and Indian War, he declared his interest in religion, as he pleaded for a chaplain for his troops.
The last Assembly, in their Supply Bill, provided for a chaplain to our regiment, for whom I had often very unsuccessfully applied to Governor Dinwiddie. I now flatter myself, that your Honor will be pleased to appoint a sober, serious man for this duty. Common decency, Sir, in a camp calls for the services of a divine, and which ought not to be dispensed with, altho’ the world should be so uncharitable as to think us void of religion, and incapable of good instructions.105
While polite society is often reminded never to discuss religion and politics, Washington compares the two in terms of his view of their each being composed only a few simple tenets:
I have no inclination to touch, much less to dilate on politics. For in politics, as in religion my tenets are few and simple: the leading one of which, and indeed that which embraces most others, is to be honest and just ourselves, and to exact it from others; medling as little as possible in their affairs where our own are not involved.106
The purpose of our book is to establish with precision from Washington’s writings what his “few and simple” religious tenets were. From what we have learned so far, and what he wrote to the Methodist bishops, it is clear these tenets enabled him to promise, “I shall always strive to prove a faithful and impartial Patron of genuine, vital religion.”107 Such a view of religion, in Washington’s mind at least, was consistent with the inherent faith in God that he believed was evident from the very beginning of America.
Washington’s vital religion evoked strong words about gratitude to God and its opposite. Here’s what he wrote to Reverend Samuel Langdon on September 28, 1789:
The man must be bad indeed who can look upon the events of the American Revolution without feeling the warmest gratitude towards the great Author of the Universe whose divine interposition was so frequently manifested in our behalf. And it is my earnest prayer that we may so conduct ourselves as to merit a continuance of those blessings with which we have hitherto been favored.108
RELIGIOUS DISPUTES
Washington addresses the reality of differing religious sentiments as he considers various plans for chaplains in the army. He promoted chaplains to the army, and he addressed a key argument against chaplains that they may introduce debates over religion:
