Washington used phrases like “answerable to God,” “so much to answer for,” “justifiable in the eyes of God and men.”42 Washington had affirmed the Thirty-Nine Articles when he became a vestryman. This included the classic reformational doctrine of justification by faith alone in Christ alone. 43
g. The forgiveness of sins by God, and man’s repentance
In a letter to his surrogate son, Marquis de Lafayette (July 25, 1785), Washington begins in a joyful mood, drawing on their shared understanding of Christian teaching on sin and forgiveness: “I stand before you as a Culprit: but to repent & be forgiven are the precepts of Heaven: I do the former, do you practice the latter, and it will be participation of a divine attribute.”44
The Gospel message is clearly seen as Washington gave his General Orders on November 27, 1779:
The Honorable Congress has been pleased to pass the following proclamation.
Whereas it becomes us humbly to approach the throne of Almighty God, with gratitude and praise for the wonders which his goodness has wrought in conducting our fore-fathers to this western world; for his protection to them and to their posterity amid difficulties and dangers; for raising us, their children, from deep distress to be numbered among the nations of the earth; and for arming the hands of just and mighty princes in our deliverance...and above all, that he hath diffused the glorious light of the gospel, whereby, through the merits of our gracious Redeemer, we may become the heirs of his eternal glory: therefore,
RESOLVED, That it be recommended to the several states, to appoint Thursday, the 9th of December next, to be a day of public and solemn thanksgiving to Almighty God for his mercies, and of prayer for the continuance of his favor and protection to these United States;...that he would in mercy look down upon us, pardon our sins and receive us into his favor....45 (emphasis ours)
Washington did not hesitate to communicate to his army this congressional message concerning the Redeemer, Jesus Christ.
10. GOD’S PROVIDENTIAL CARE OF HIS PEOPLE
In our chapter on Washington’s views of Providence, we saw that he refers to this doctrine some 270 times. But there is a fascinating experience of God’s Providence in Washington’s life that occurred in November of 1751, when he was in Barbados with his brother Lawrence. On November 11th, we read in his diary, “Dressed in order for Church but got to town two Late. Dined at Majr. Clarkes with ye S: G: went to Evening Service and return’d to our Lodgings.”46
Washington’s signature on a book in his collection
It is difficult to pin down the exact day of the week this was. It appears to have been a Sunday. The problem is, that in the Gregorian calendar of 1751, November 11th is a Thursday, and in the Julian calendar it is a Monday. Given these uncertainties, we cannot place the date for sure. It is possible that this trip to church was to celebrate St. Martin’s day that is on November 11th. But it seems fairly unlikely that they would have made a special trip for morning prayer for a non-Sunday celebration of a saint’s day. The one thing we do know, however, is that they attended evening prayer.
The two collects for evening prayer focus on God’s providential care. The significance of this is found in Washington’s diary entry for November 17th, “Was strongly attacked with the small Pox: sent for Dr. Lanahan whose attendance was very constant till my recovery, and going out which was not ’till Thursday the 12th of December.”47 That Washington contracted small pox when he was young and in a very warm climate was a providential blessing for the future American cause.48 During the American War for Independence, more American soldiers were killed by disease than in battle.
Consider what Washington himself will say of his own army’s sufferings with this profoundly life-threatening disease, on December 20, 1776, 25 years later, “Brigadier Read of New Hampshire [does] not I presume mean to continue in Service, he ought not, as I am told by the Severity of the small Pox he is become both blind and deaf.”49 Washington’s life could have been taken, since small pox did not spare generals. Washington writes to Brig. Gen. John Sullivan on June 13, 1776, “Having received Intelligence of the unfortunate Death of General Thomas, occasioned by the small Pox he had taken, the Command of the Army in Canada devolves on you.”50
In light of this, the prayers offered by young Washington in his evening prayers just before his own onset of small pox have a certain poignancy, “O God, from whom all holy desires, all good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give, that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies, may pass our time in rest and quietness, through the merits of Jesus Christ our Saviour. Amen.” The next prayer said, “Lighten our darkness, we beseech thee, O Lord, and by they great mercy defend us from all perils and dangers of this night, for the love of thy only Son our Saviour Jesus Christ. Amen.”51
11. THE LIFE OF THE CHRISTIAN AND THE WORK OF THE CHURCH
We have seen throughout our study that Washington actively supported the work of the church and practiced Christian principles in his work and relationships.
a. The work of ministers of the Gospel
George Washington believed in the validity of the work of ministers. In his letter to the First Presbytery of the Eastward, Newburyport, October 28, 1789, he made it clear that religion should not be mandated, convinced, instead, that “the path of true piety is so plain as to require but little political direction.” Indeed, instead, he charged the clergy to “instruct the ignorant, and to reclaim the devious, and, in the progress of morality and science, to which our government will give every furtherance, we may confidently expect the advancement of true religion, and the completion of our happiness.”52
b. The importance of missionary work to non-Christians
We saw in our earlier chapter in “The Anglican Mission to the Indians” that George Washington believed strongly in the need for Indians to be civilized. He saw the Gospel of Jesus Christ as playing a critical role. He corresponded with those engaged in or financially supporting such missionary endeavors. This is akin to what he said in a speech to the Delaware Indian chiefs (May 12, 1779) that they do well to learn our way of life——but “above all, the religion of Jesus Christ.”53
c. The Christian practice of forgiveness
Washington believed what Christianity affirms—that those who repent should be forgiven. He wrote to his adopted grandson, George Washington Parke Custis (June 4, 1797): “your resolution to abandon the ideas which were therein express, are sincere, I shall not only heartily forgive, but will forget also, and bury in oblivion all that has passed.”54
We also saw, in a previous chapter, how George Washington was magnanimous in showing forgiveness to those who had hurt him during the war. His childhood friend, Bryan Fairfax, turned Tory during the war. Afterwards, George forgave him. So also did George forgive Reverend Jacob Duché, who led the first Congress in the moving prayer (September 7, 1774), and Reverend Jonathan Boucher, who was the tutor of Washington’s stepchildren. All of these made peace with Washington and he with them after the war.55
d. The importance of the Church, the clergy and worship
Not only was George Washington a committed churchman, early in life he was a committed lay leader. Furthermore, throughout his life he had several friendships with clergymen. A review of the index in his diaries will reveal that some sixty pastors actually visited Washington and stayed in his home at Mount Vernon. Some of these visited many times and were clearly among his personal friends. He corresponded with over forty pastors from all over the country. He was clearly comfortable with the clergy. The record shows that he usually had prayers at his table, and sometimes he led the prayer, even when a minister was present, although he usually asked the clergyman present to lead in the prayers for the meal.56
e. A call for Christian conduct that is pleasing to God’s nature
In his First Inaugural Address (1789), George Washington said this: “We ought to be no less persuaded that the propitious smiles of Heaven, can never be expected on a nation that disregards the eternal rules of order and right, which Heaven itself has ordained.”57 To his mostly-Christian hearers that meant the rules found in the Bible.
12. AN ULTIMATE HOPE
Washington believed that religion provided hope. He wrote to Benjamin Lincoln (February 11, 1788): “Time alone can blunt the keen edge of afflictions; Philosophy and our Religion holds out to us such hopes as will, upon proper reflection, enable us to bear with fortitude the most calamitous incidents of life and these are all that can be expected from the feelings of humanity; is all which they will yield.”58 (emphasis in the original)
a. The millennial state
As most American’s have come to know, the word millennium means one thousand years. It is based on the biblical text in Revelation 20, which speaks of a one thousand-year kingdom on earth. Washington’s use of this word in the below examples points to the historic Puritan understanding which saw the one thousand-year kingdom as one of global peace, before Christ would make his second return. This peaceful kingdom is brought about through the leadership and ministry of Christians worldwide. Technically, this is known as the “postmillennial” view, or Christ will come again only after the one thousand year reign of peace on earth.
Note that Washington’s view of the sinfulness of man, caused him to doubt that the millennial state was to come any time soon! He wrote to the Earl of Buchan (May 26, 1794) that “the restless and malignant passions of man,...place the prospects of peace too far off, and the promised millenium at an awful distance from our day.”59 Similarly, he wrote to Doctor James Anderson (December 24, 1795): “But alas! the millenium will not I fear appear in our days.”60
He noted to Sir Edward Newenham on August 29, 1788:
But what shall we say of Wars and the appearances of Wars in the rest of the World? Mankind are not yet ripe for the Millenial State. The affairs of some of the greatest Potentates appear to be very much embroiled in the North of Europe. The question is, whether the Turks will be driven out of Europe or not?61
Thus, the Christian understanding of a millennium provided the framework of Washington’s understanding of history (that it was progressing to an end, predetermined by God).
b. The Second Coming of Christ
Washington implied an understanding of the Second Coming of Christ, or the Second Advent, when he referred to the biblical texts of “separating the wheat and tares,” “the last trump,” “the sound of distant thunder,” “wars and rumors of wars,” “a second morning star,” “the reward of a good and faithful servant.”62
c. The blessings of heaven
We believe that Washington believed in eternal life or immortality. Since we will discuss this in a subsequent chapter, we simply offer this single quotation that shows his belief in life after death. He wrote this letter to a family member when his stepdaughter died in an epileptic seizure,
Dear Sir: It is an easier matter to conceive, than to describe the distress of this Family; especially that of the unhappy Parent of our Dear Patsy Custis, when I inform you that yesterday removed [sic] the Sweet Innocent Girl Entered into a more happy and peaceful abode than any she has met with in the afflicted Path she hither to has trod.63
The phrase “a more happy and peaceful abode” cannot refer to the tomb. When Washington speaks of the tomb he calls it “the dreary mansions of my fathers.” The more happy and peaceful abode was heaven. Washington referred to heaven over one hundred times in his writings.
d. Eternal life
Washington’s use of eternal includes, “eternal life,” “eternal glory,” “eternal happiness,” “eternal rules ordained by Heaven,” and the “eternal and awful monument” that the Christian religion gives to the abuse of power by the best of institutions. All of these ideas are consistent with Christianity and inconsistent with Deism.
CONCLUSION
A fully developed Christian worldview emerges from Washington’s words and his lifelong worship with the prayer book that he regularly used and shared with his family. In light of this evidence, it cannot any longer be legitimately argued that George Washington believed in the remote absentee God of the Deists. A Christian worldview and a Deist perspective are unable to be harmonized. Washington’s expressed beliefs and his worldview are Christian, and thus, undercut the claim that Washington held to a Deist perspective.
THIRTY ONE
The Gospel According to George Washington
“And above all ... he hath diffused the glorious light of the gospel, whereby, through the merits of our gracious Redeemer, we may become the heirs of his eternal glory.”
