The primary text in Washington’s worship life, of course, was the 1662 Book of Common Prayer. The Washington family used a book written by Thomas Comber that taught them how to use the classic book of Anglican worship.16 When we examined this text in the Boston Athenaeum, we found that it was owned by George’s father and signed by both of his wives as well. The book had been well used by the family. In fact, the pages that address coping with the sorrow of death appear to be tear stained. This book bears George’s earliest extant signature.
Indeed, George saw many deaths throughout his life. The word “death” appears approximately 555 times in his collected writings. He saw the death of his two stepchildren. His adopted grandson, G. W. P. Custis wrote of the death of Washington’s stepdaughter Patsy, “Her delicate health, or, perhaps her fond affection for the only father she had ever known, so endeared her to the ‘General,’ that he knelt at her dying bed, and with a passionate burst of tears, prayed aloud that her life might be spared, unconscious that even then her spirit had departed.”17 His stepson Jacky Custis died of camp fever in the wake of the victory at Yorktown.18
Washington often counseled family and friends at deaths calling on them not to “murmur” but to “submit” to the “will of God” and his sovereign “decrees.”19 He arranged for the funeral of his nephew.20 He saw his mother for the last time just weeks before she died as he left to assume the presidency.21 He wrote at the death of his brother Charles, “I was the first, and am now the last, of my father’s Children by the second marriage who remain.”22 (emphasis in the original) And, of course, he was in charge of the American army in the nation’s longest-lasting war, a war which saw terrible death and destruction. No wonder he spoke of death as the “grim King.”
Washington had learned as a child to turn to the Book of Common Prayer for solace in the face of death, and clearly continued to do so throughout his life. In the chapter entitled “Washington the Soldier,” we saw Colonel Washington performing by torchlight “The Order for the Burial of the Dead” for his fallen commander, General Braddock.
Four decades later, on April 9, 1793, he wrote to his friend the Reverend Bryan Fairfax: “Dear Sir: At One o’clock in the afternoon on Thursday next, I mean to pay the last respect to my deceased Nephew, by having the funeral obsequies performed. If you will do me the favor to officiate on the occasion, it will be grateful to myself, and pleasing to other friends of the deceased. No sermon is intended, and but few friends will be present....”23
The omnipresence of death in the lives of everyone in the eighteenth century, and particularly so for an active military man, meant that reflection on death was not just a philosophical pursuit. Numerous times throughout Washington’s life, he had participated in the “funeral obsequies” of the Book of Common Prayer.24
At the end of the war, Washington dreamt of “the private walks of life; for hence forward my Mind shall be unbent; and I will endeavor to glide down the stream of life ‘till I come to that abyss, from whence no traveler is permitted to return.”25 The traveling image was Washington’s euphemism for death: “The want of regular exercise, with the cares of office, will, I have no doubt hasten my departure for that country from whence no Traveller returns;” “He is, I believe not far from that place, from whence no traveler returns.”26
WASHINGTON AND THE PREVENTION OF PREMATURE DEATH
Understandably, Washington developed an interest in the prevention of premature death. (In Washington’s day, premature death often occurred because of an incomplete understanding of human breathing.) His interest in preventing an early death can be seen in his correspondence with Reverend Dr. John Lathrop,27 who had recently delivered a medical religious discourse to the Humane Society. Lathrop explained how certain medical procedures were applied to people who were considered to be dead—due to a sudden death incident—that sometimes restored them to life. Washington wrote to Lathrop on June 22, 1788,
Reverend and respected Sir: Your very acceptable favour of the 16th of May, covering a recent publication of the proceedings of the Humane Society, have, within a few days past, been put into my hands. I observe, with singular satisfaction, the cases in which your benevolent Institution has been instrumental in recalling some of our Fellow creatures (as it were) from beyond the gates of Eternity, and has given occasion for the hearts of parents and friends to leap for joy.28
This new method was championed by the Humane Society that had started in Amsterdam. Humane Societies had spread over Europe and now had arrived in Boston. Their work had had remarkable success in rescuing those “apparently dead.” This included cases of drowning, choking, and those who had been struck by lightning. In one instance in Europe, a person had been dead for three days. When a physician looked in the coffin, he decided the body was worthy of an attempt at resuscitation, which proved to be successful. Lathrop at that point wrote, “This instance should caution us against hastening the body of our friends to the grave. In cases of sudden death, the last solemn rite should not be performed until there be evident marks of putrefaction.”29 As we shall see, Washington readily embraced this advice.
When Washington wrote of his “singular satisfaction” in reading of the work of the Humane Society, he expressed a level of praise that he offered only on five other occasions in his vast writings.30 (Some of those other occasions were in his praise to Christ-centered sermons.)
The subject of Lathrop’s discourse had an evident impact on Washington. He wrote:
Sir: I have received your letter of the 28th. Ulto. accompanied by the three pamphlets which you did me the honor to send me. You will do me the favor, Sir, to accept of my best thanks for the mark of polite attention in forwarding your discourses to me.
The one delivered before the Humane Society is upon a subject highly interesting to the feelings of every benevolent mind. The laudable view of Institutions of this nature do honor to humanity. The beneficence resulting from them is not confined to any particular class or nation; it extends its influence to the whole race of mankind and cannot be too much applauded.31
DID “HIS EXCELLENCY” FACE DEATH AS A CHRISTIAN OR A STOIC?
When Washington faced his own “sudden death” experience twelve years later as he lay on his death bed, almost unable to breathe, he made it very clear to his assistant Tobias Lear that he was not to be put in the tomb until three days had passed. But did this in some way suggest an expression of unbelief in Christianity? One might be led to believe so if Joseph J. Ellis’ 2004 bestseller, His Excellency: George Washington, is considered in this context. Ellis wrote,
Washington believed that several apparently dead people, including perhaps Jesus, had really been buried alive, a fate he wished to avoid. His statement [to be placed in the vault in less than three days after he died] also calls attention to a missing presence at the deathbed scene: there were no ministers in the room, no prayers uttered, no Christian rituals offering the solace of everlasting life....The historic evidence suggests that Washington did not think much about heaven or angels; the only place he knew his body was going was into the ground, and as for his soul, its ultimate location was unknowable. He died as a Roman stoic rather than a Christian saint.32
In this brief paragraph, Ellis piles up several assertions that impact on the topic of Washington’s Christian faith—without any attempt to provide evidence. We will here briefly consider the unsubstantiated statements that Ellis offers to discount Washington’s Christian faith:
1. “Perhaps, Jesus, had really been buried alive.” Ellis here suggests that Washington may have entertained the notion that Jesus hadn’t died, but instead swooned on the cross. Let it simply be said that there is not a shred of evidence to substantiate this assertion. It is inconsistent with history, in that the Romans were masters at execution. When they declared one of their victims dead, he was dead. This theory is also inconsistent with the Anglican faith that Washington knew and practiced. And, as we will see below, the Reverend Dr. Lathrop’s message and the work of the Humane Society were deeply committed to historic Christianity. Moreover, modern unbelief did not arise until long after Washington’s death. Not until the twentieth century did liberal unbelieving Christianity begin to substitute the swoon of Jesus on the cross for his physical death on the cross to account for his appearance on Easter Sunday morning and to dismiss the biblical claim of bodily resurrection. Ellis’ suggestion is entirely out of historical context. The “swoon theory” of Jesus’ crucifixion, burial, and resurrection would have been utterly unknown to Washington.
2. “His statement [to be placed in the vault in less than three days after he died] also calls attention to a missing presence at the deathbed scene: there were no ministers in the room,...” It is true that there were no clergy present. But one of Washington’s closest lifelong friends was present, namely, Dr. James Craik. Dr. Craik was a devout Scotch-Irish Presbyterian who was later buried in the Presbyterian church yard in Alexandria. Dr. Craik’s assessment of Washington’s last day of life is significant. Dr. Craik’s simple description of Washington’s death says, “During the short period of his illness, he oeconomised his time, in the arrangement of such few concerns as required his attention, with the utmost serenity; and anticipated his approaching dissolution with every demonstration of that equanimity for which his whole life has been so uniformly and singularly conspicuous.”33 Dr. Craik, who had known Washington throughout his adult life, saw no change in his dying moments from his whole life. What was the secret of Washington’s “utmost serenity” or profound tranquility that was joined with his “conspicuous equanimity,” or remarkable calmness? Craik knew Washington’s unwavering trust in the care, protection, and provision of divine Providence, as we saw in the chapters on “Washington and Providence” and “Washington the Soldier.”
3. “No prayers uttered,...” While it is true that Tobias Lear’s account of Washington’s death records no uttered prayers, it should be remembered that Martha Washington was praying with her Bible open at the foot of the bed. Bishop Meade addresses the question this way,
It has been asked why he did not, in the dying hour, send for some minster and receive the emblems of a Savior’s death. The same might be asked of thousands of pious communicants who do not regard the sacrament as indispensable to a happy death and glorious eternity, as some Romanists do. Moreover, the short and painful illness of Washington would have forbidden it. But his death was not without proofs of a gracious state. He told to surrounding friends that it had no terrors for him—that all was well. The Bible was on his bed: he closed his own eyes, and folding his arms over his breast, expired in peace.34
4. “No Christian rituals offering the solace of everlasting life....” Along with the comment just cited from Bishop Meade, it should be remembered that Washington’s fatal sickness only lasted a mere twenty-four hours. Washington’s illness was a swollen throat that was so severe that he could not swallow, and eventually could not even breathe. Even if Washington could have swallowed, as a Low Churchman in the Virginian tradition, he would not have sought the Eucharist on his sickbed.
5. “The historic evidence suggests that Washington did not think much about heaven or angels.” This statement is fascinating for three reasons. First, it suggests that Ellis knows what Washington may have been thinking on his deathbed. One may rightly wonder how he has access to such knowledge. If he claims that it is based on Washington’s writings, then we simply must disagree. Second, the historic evidence shows, as we will summarize below, that Washington referred to “heaven” over 130 times! Ellis is utterly incorrect. Washington clearly did think much about heaven. And third, as to Washington’s alleged non-reflection on angels, Ellis apparently was unaware of the letter that Martha Washington wrote relating her husband’s dream that he had had only weeks before his death that included an angel. We will consider Washington’s dream below. It was that very dream that prompted Washington to write his last will and testament, the very document he asked to review as he slipped away in his brief battle for life on his death bed.
6. “The only place he knew his body was going was into the ground,...” It is true that Washington knew he would be buried. His will called for the eventual construction of a new crypt.35 But when that was done, his family’s actions suggested that the Washington family’s faith was not just that the body would go in the ground, for they placed on the tomb, the first verse used in the funeral service of the Book of Common Prayer, that Washington had prayed and used throughout his life. That verse, John 11:25, gives the words of Jesus, where he declares, “I am the resurrection and the life.”
7. “And as for his soul, its ultimate location was unknowable.” If this were true, why did he write the prayer to his fellow Masonic brethren, as we just saw above, that declared that after living this earthly life, “that we may all meet thereafter in that eternal temple, whose builder is the great architect of the universe”? We will challenge Ellis’ unsubstantiated claims more fully below by a careful consideration of Washington’s idea of “heaven,” the “hereafter,” the “next world,” and his use of phrases such as “the road to heaven,” “the hope of an approving heaven,” “the hope our religion gives,” etc.
8. “He died as a Roman stoic rather than a Christian saint.” Washington’s “serenity” and “equanimity” or tranquility and calm in the face of death may well have resembled a stoic-like resignation. But it was perfectly matched by the same attributes in Mrs. Washington as well. Washington’s last words were, “’Tis well.” Martha’s first words in response to the news of her husband’s death were “’Tis well.” Her equanimity was the same as her husband’s. No one denies that Martha was a Christian. Could it be that Washington’s peace and calmness at death were indistinguishable from Martha’s because they reflected the same faith in the sovereign Providence of God? Compare here Washington’s words of spiritual consolation with those of Martha. Washington wrote to Frances Bassett Washington, the widow of George Augustine Washington, on February 24, 1793,
My dear Fanny: To you, who so well know the affectionate regard I had for our departed friend, it is unnecessary to describe the sorrow with which I was afflicted at the news of his death, although it was an event I had expected many weeks before it happened. To express this sorrow with the force I feel it, would answer no other purpose than to revive, in your breast, that poignancy of anguish, which, by this time, I hope is abated. Reason and resignation to the divine will, which is just, and wise in all its dispensations, cannot, in such a mind as yours, fail to produce this effect.36
But compare the following from Martha Washington to Mercy Otis Warren, written from New York, June 12, 1790:
...But for the ties of affection which attract me so strongly to my near connections and worthy friends, I should feel myself indeed much weaned from all enjoyments of this transitory life. ...
In passing down the vale of time, and in journeying through such a mutable world as that in which we are placed, we must expect to meet with a great and continual mixture of afflictions and blessings. This a mingled cup which an overruling providence undoubtedly dispenses to us for the wisest and best purposes...and as you justly observe, shall we shortsighted mortals dare to arraign the decrees of eternal wisdom—that you and your may always be under the kind of protection and guardianship of the providence is the sincere wish of....
Consider also these words from Martha Washington which she wrote to Janet Livingston Montgomery on April 5, 1800:
...your affliction I have often marked and as often have keenly felt for you but my own experience has taught me that griefs like these can not be removed by the condolence of friends however sincere – If the mingling tears of numerous friends—if the sympathy of a Nation and every testimony of respect of veneration paid to the memory of the partners of our hearts could afford consolation you and myself would experience it in the highest degree but we know that there is but one source from whence comfort can be derived under afflictions like ours. To this we must look with pious resignation and with that pure confidence which our holy religion inspires.37
George and Martha’s granddaughter, Nelly Custis, saw a spiritual union between her grandparents in this context as well. She wrote, “She [Martha] and her husband were so perfectly united and happy that he must have been a Christian. She had no doubts, or fears for him. After forty years of devoted affection and uninterrupted happiness, she resigned him without a murmur into the arms of his Saviour and his God, with the assured hope of eternal felicity.”38
WASHINGTON’S AIM TO PREVENT PREMATURE DEATH
Returning then to Washington’s positive response to Reverend Dr. Lathrop’s advice regarding the delay of burial in the face of sudden death, we then must ask, was there a religious motivation as well as a scientific motivation for Washington’s request to delay his entombment for three days? By a quick review of Reverend Lathrop’s sermon, we can discover that the answer is yes, and the motive was not Ellis’ implication of Washington’s disbelief in Christianity. The evidence shows the exact opposite. This is clear in the heading of Reverend Dr. Lathrop’s Discourse, which quotes Luke 9:56, “The Son of Man is not come to destroy men’s lives, but to save them.” 39
DID WASHINGTON BELIEVE IN HEAVEN?
Did Washington even believe in heaven? If we were to listen to Joseph Ellis, it would seem that he did not, but Washington did in fact believe in heaven. This helps us to understand that his idea of immortality was not merely figurative, but was, instead, a reality that informed his daily religious life. First, we must emphasize that Washington used the word “heaven” more than 130 times. Remarkably, heaven as a concept in Washington’s theology has been entirely overlooked by the scholars who have addressed his concept of immortality. Since this is the case, it warrants a brief summation of this important concept for Washington. For once his understanding of heaven is established, his remarks about the after-life and immortality make much more sense. (The following phrases are all easily found by using the search feature of the Writings of Washington at the Library of Congress.)
1. Washington addressed heaven with phrases such as “prayers” or “vows” to heaven” (16x), “I wish to heaven” (2x), “invoked heaven” (1x), “heaven grant it” (1x) and emotionally laden phrases expressing dread (“Heaven avert”—7x; “Heaven forbid”—2x), longing (“would to heaven”—4x), relief (“Thank heaven”—4x), frustration (“In the name of Heaven”—2x; “By Heaven”—1x; “For Heaven’s sake”—3x), confidence (“Heaven knows”—8x; “Heaven alone can foretell”—1x), earnestness (“Heaven is witness”—3x).
2. Accordingly, Washington believed that heaven was active in the affairs of his life, and so in this sense it was a synonym for Providence: “interposing hands of heaven,” “events produced by heaven,” “events left to heaven”; “Heaven saves” or “rescues,” “helps” (3x), “Heaven assist me” (1x), “protects” (5x). And “an appeal to heaven” (3x), was a synonym for a prayer that was offered at the time of battle.
3. The graciousness of heaven was captured by Washington with phrases such as “blessings of heaven” (10x), “smiles of heaven” (11x), “under the smiles of heaven” (2x), “favor of heaven” (5x), “fostering influence of heaven” (1x), “as heaven could flourish” (1x), “heaven crowns blessings” (3x), “bountiful heaven” (1x), “benediction of heaven” (1x), “indulgent care of heaven” (1x), “gracious indulgence of heaven” (1x), “not forsaken by heaven” (1x), “that heaven may continue to you...” (1x). By way of contrast, the nation was reminded that it must consider “the vengeance of heaven.” (1x). Washington also used a figure of speech comparing romantic love to heaven: “heaven taken its abode on earth.”
4. Washington understood that the work of heaven was sovereign. This is reflected by these phrases, each of which was used once: “Heaven determined,” “heaven ordains,” “heaven has spared us,” “the will of heaven whose decrees are always just and wise,” “heaven inspires,” “approved by heaven,” “heaven points out,” “precepts of heaven,” “under heaven” (2x), “moving heaven and earth.”
5. Washington wrote of the “road to heaven,” “to repent and be forgiven are the precepts of heaven,” [emphasis in the original] and “in the hope of an approving heaven” giving expression to the basic ideas of Christian teaching on salvation.
6. Man’s response to heaven is “gratitude” (4x), “sincere acknowledgement” (1x), and “dependence upon heaven” (1x).
Based upon Washington’s extensive use of the idea of heaven, it is clear that he held to the concept of the efficacy of prayer and the Providential care of God, according to God’s own purposes in history. Because of this vital interconnection between heaven and earth, Washington called on men to have a grateful dependence upon God. Further, Washington affirmed that there was a “road to heaven”40 for man, and stated that “to repent and be forgiven are the precepts of Heaven,”41 and that there was a “hope of an approving heaven.”42 Given this Christian doctrinal matrix that is woven throughout his writings, we must thus take Washington’s affirmations of eternal life and eternal destiny in the historic Christian sense. To refuse to do so is to uproot Washington from the historic milieu in which he lived as an Anglican Christian and as a Christian Mason—each of which were deeply committed to immortality.
Not only did Washington have an understanding of heaven, but as we saw in the chapter on Washington’s Christian world view, he also had an extensive recognition of the Christian doctrines of the last things. Washington’s phrases that reflect the Christian understanding of the last things, or what is called eschatology by theologians, include the following:
• Raise the dead43
• Send to life eternal44
• Throne of grace45
