CHAPTER 27

1     WGW, vol. 35, Farewell Address, 1796.

2     Cf. W. T. Jones, Kant to Wittgenstein and Sartre (New York: Harcourt, Brace & World, Inc., 1969), p. 8.

3     Alexander Pope again found the words to describe this new deistic creed of Enlightenment religion: “Father of all! In every age, In every clime adored, By saint, by savage, and by sage.” “The Universal Prayer”, 1738.

4     Noah Webster, American Dictionary of the English Language, 1828.

5     Norman Cousins, ‘In God We Trust’ The Religious Beliefs and Ideas of The American Founding Fathers, (Harper & Brothers, New York, p. 6).

6     Adams Family Correspondence, L.H. Butterfield, Editor volume 1 – December 1761-May 1776, pp. 626-27.

7     The Works of Benjamin Franklin, ed. Jared Sparks (Chicago: Townsend MacCoun., 1882), x. 281-82.

8     Bishop Meade, Old Church Ministers and Families of Virginia p. 223-224.
The strength as well as tenderness of Judge Marshall’s attachment to Mrs. Marshall will appear from the following affecting tribute to her memory, written by himself, December 25, 1832: “This day of joy and festivity to the whole Christian world is, to my sad heart, the anniversary of the keenest affliction which humanity can sustain. While all around is gladness, my mind dwells on the silent tomb, and cherishes the remembrance of the beloved object which it contains.

“On the 25th of December, 1831, it was the will of Heaven to take to itself the companion who had sweetened the choicest part of my life, had rendered toil a pleasure, had partaken of all my feelings and was enthroned in the inmost recess of my heart. Never can I cease to feel the loss and to deplore it. Grief for her is too sacred ever to be profaned on the day, which shall be, during my existence, marked by a recollection of her virtue.

“On the 3rd of January 1783, I was united by the holiest bonds to the woman I adored. From the moment of our union to that of our separation, I never ceased to thank Heaven for this its best gift. Not a moment passed in which I did not consider her as a blessing from which the chief happiness of my life was derived. This never-dying sentiment, originating in love, was cherished by a long and close observation of as amiable and estimable qualities as ever adorned the female bosom. To a person which in youth was very attractive, to manners uncommonly pleasing, she added a fine understanding, and the sweetest temper which can accompany a just and modest sense of what was due to herself. She was educated with a profound reverence for religion, which she preserved to her last moments. This sentiment, among her earliest and deepest impressions, gave a colouring to her whole life. Hers was the religion taught by the Savior of man. She was a firm believer in the faith inculcated by the Church (Episcopal) in which she was bred.

“I have lost her, and with her have lost the solace of my life! Yet she remains still the companion of my retired hours, still occupies my inmost bosom. When alone and unemployed, my mind still recurs to her. More that a thousand times since the 25th of December 1831, have I repeated to myself the beautiful lines written by General Burgoyne, under a similar affliction, substitution ‘Mary’ for ‘Anna’:
“’Encompass’d in an angle’s frame,
An angel’s virtues lay;
Too soon did Heaven assert its claim
And take its own away!
My Mary’s worth, my Mary’s charms,
Can never more return!
What now shall fill these widow’d arms?
Ah me! My Mary’s urn!
Ah me! Ah me! My Mary’s urn’”
As to the religious opinions of Judge Marshall, the following extract from a letter of the Reverend Mr. Norwood may be entirely relied on: “I have read some remarks of yours in regard to Chief-Justice Marshall, which have suggested to me to communicate to you the following facts, which may be useful should you again publish any thing in relation to his religious opinions. I often visited Mrs. General Harvey during her last illness. From her I received this statement. She was much with her father during the last months of his life, and told me that the reason why he never communed was, that he was a Unitarian in opinion, thought he never joined their society. He told her that he believed in the truth of the Christian revelation, but not in the divinity of Christ; therefore he could not commune in the Episcopal Church. But during the last months of his life, he read Keith on Prophecy, where our Saviour’s divinity is incidentally treated, and was convinced by his work, and the fuller investigation to which it led, of the supreme divinity of the Saviour. He determined to apply for admission to the Communion of our Church, objected to commune in private, because he thought it his duty to make a public confession of the Saviour, and which waiting of improved health to enable him to go the church for the purpose, he grew worse and died, without ever communing. Mrs. Harvey was a lady of the strictest probity, the most humble piety, and of a clear discriminating mind, and her statement, the substance of which I give you accurately (having reduced it to writing) maybe entirely relied on.

“I remember to have heard Bishop Moore repeatedly express his surprise (when speaking of Judge Marshall) that, though he was so punctual in his attendance at church, and reproved Mr. – and Mr. – and Mr. – when they were absent, and knelt during the prayers and responded fervently, yet he never communed. The reason was that which he gave to his daughter, Mrs. Harvey. She said he died an humble, penitent believer in Christ, according to the orthodox creed of the church.
Very truly, your friend and brother in Christ, Wm. Norwood.
“P.S. – Another fact, illustrating the lasting influence of maternal instruction, was mentioned by Mrs. Harvey. Her father told here that he never went to bed without concluding his prayer with those which he mother taught him when a child – viz.: the Lord’s Prayer and the prayer beginning, ‘Now I lay me down to sleep.’”

9     Ibid., p. 33 – Randolph’s Repentance
“It being known that there was a family connection and some intimacy and correspondence between Mr. Randolph and myself, I have been often asked my opinion as to his religious character. It is as difficult to answer this as to explain some other things about this most talented, eccentric, and unhappy man. My acquaintance and correspondence with him commenced in 1813 and terminated in 1818, although at his death he confided a most difficult and important trust to myself, in conjunction with our common and most valued friend, Mr. Francis S. Key. I publish the following letter written in 1815, when his mind seemed to be in a state of anxiety on the subject of religion and an extract from another paper in my possession showing a supposed relief in the year 1818. Other letters I have, during the period of our intimacy, of the same character. The reader must judge for himself, taking into consideration the great inconsistencies of his subsequent life, and making all allowances for his most peculiar and unhappy temperament, his most diseased body, and the trying circumstances of his life and death.”
Richmond, May 19 1815
“It is with very great regret that I leave town about the time that you are confidently expected to arrive. Nothing short of necessity should carry me away at this time. I have a very great desire to see you, to converse with you on the subject before which all others sink into insignificance. It continues daily to occupy more and more of my attention, which it ahs nearly engrossed to the exclusion of every other, and it is a source of pain as well as of occasional comfort to me. May He who alone can do it shed light upon my mind, and conduct me, through faith, to salvation. Give me your prayers. I have the most earnest desire for a more perfect faith than I fear I possess. What shall I do to be saved? I know the answer, but it is not free from difficulty. Lord, be merciful to me, a sinner. I do submit myself most implicitly to his holy will, and great is my reliance on his mercy. But when I reflect on the corruptions of my nature I tremble whilst I adore. The merits of an all-atoning Saviour I hardly dare to plead when I think of my weak faith. Help, Lord, or I perish, but thy will be done on earth as it is in heaven. I know that I deserve to suffer for my sins; for time misspent, faculties misemployed; but, above all, that I have not loved God and my neighbour as we are commanded to do. But I will try to confide in the promises we have received, or rather to comply with their conditions. Whatever be my fate, I will not harbour a murmur in my breast against the justice of my Creator. Your afflicted friend, John Randolph, of Roanoke”
“Reverend William Meade, August 1818,
“It is now just nineteen years since sin first began to sit heavy upon my soul. For a very great part of that time I have been as a conscious thief; hiding or trying to hide from my fellow-sinners, from myself, from my God. After much true repentance, followed by relapses into deadly sin, it hath pleased Almighty God to draw me to him; reconciling me to him, and, by the love which drives out fear, to show me the mighty scheme of his salvation, which hath been to me, as also to the Jews, a stumbling block and, as to the Greeks, foolishness. I am now, for the first time, grateful and happy; nor would I exchange my present feeling and assurances, although in rage, for any throne in Christendom.”
p. 95- Bishop Madison- infidelity?
“In the year 1785, the Reverend James Madison, afterward Bishop of Virginia, became its minister, and continued so until his death in 1812, long before which the congregation had dwindled into almost nothing,- ... A young friend of mine, who was in Williamsburg about the year 1810, informed me that, being desirous of hearing the oratory of Bishop Madison, he had once or twice gone out on a Sabbath morning to this church, but that the required number for a sermon was not there, though it was a very small one, and so he was disappointed. ... In the year 1774 he became Professor in the College of William and Mary, in the year 1777, President of the College, and in the year 1799 was consecrated Bishop of Virginia. His addresses to the Convention breathe a spirit of zealous piety, and his recommendations are sensible and practical. ... I again repeat my conviction that the reports as to his abandonment of the Christian faith in his latter years are groundless; although it is to be feared that the failure of the Church in his hands, and which at that time might have failed in any hands, his secular and philosophical pursuits, had much abated the spirit with which he entered upon the ministry. The old church at Jamestown is no longer to be seen, except the base of its ruined tower.”

10   The reformation envisaged by the Deists was an education founded on reason, coupled with an opposition to revelation and the clergy. As deist Charles Blount wrote in his Oracles of Reason:
“By education most have been misled,
So they believe, because they were so bred;
The priest continues what the nurse began,
And thus the child imposes on the man. Cited in J. A. Leo Lemay, “The Amerindian in the Early American Enlilghtenment” in Deism, Masonry, and the Enlightenment ed. by J. A. Leo Lemay (Newark: University of Delaware Press, 1987), p. 86-87.
Similarly, Deist John Toland in his Letters to Serena showed the danger of the clergy with their religious mysteries:
“Natural religion was easy first and plain,
Tales made it mystery, offerings made it gain;
Sacrifices and shows were at length prepared,
The priests ate roast meat and the people starved.” Cited in Byrne, Natural Relgion, p. 80.

11   The Virginia Almanack For the Year of our Lord God 1761 by Theophilus Weeg (Williamsburg: Printed and Sold by William Hunter, 1761). The book summary in the Almanack said:

“An Impartial Enquiry into the True Nature of the Faith, which is required in the Gospel as necessary to salvation, In which is briefly shown, upon how righteous terms of Unbelievers may become true Christians: And the Case of Deists is reduced to a short Issue. Containing Section I. Nature of Faith, or Belief, in the general. 2. Showing how much, and how readily, all Men act in the most important Affairs of this World, upon Faith, or upon Grounds less certain. 3. True Nature of the Christian Faith. 4. In which the Nature of Christian Faith is more fully explained, by examing the Properties of Abraham’s Faith, which Christians are bound to imitate. The first Property attributed to Abraham’s Faith is considered; viz. That it was grounded on Reason. 5. In which the second Property of Abraham’s Faith is considered; viz. The Righteousness of his Faith. 6. In which the third Property of Abraham’s Faith is considered; viz; That it was grounded on Reason. 6. In which the third Property of Abraham’s Faith is considered; viz. That it was a Full Persuasion of his Mind. 7. In which the fourth Property of Abraham’s Faith is considered; viz. That he gave Glory to God. 8. Shows in what Sense the Practice of Virtue is necessary to the producing of Faith in Christ Jesus. 9. Showing that no Man can attain to true Christian Faith, without the Assistance of the Divine Spirit influencing his Soul. 10. Concerning the due Submission of Reason, with regard to the Mysteries of Religion: In which the Nature of a Christian Mystery is explained. 11. In which the Influence and Efficacy of Divine Faith is considered. 12. Containing a summary Account of the Evidences which prove that Jesus was the Messiah, sent from God to instruct and redeem Mankind. In which is shown, that there was in the Jewish Scriptures a Prophesy made to Mankind, and from thence an Expectation of an extraordinary Person sent from God, at a particular Time. 13. Showing that, as Jesus declared himself to be this extraordinary Person, so he gave the fullest and strongest Proofs that could be desired, that he was the promised Messiah. In which the Evidence is examined, which ariseth from his fulfilling the other Prophecies, which foretold the Messiah. 14. In which the Evidence is examined, that ariseth from the Miracles which Jesus wrought: showing that the first condition, that should attend all Miracles, took Place in those wrought by Jesus, viz. That they should be so repeated, so publick, and so evident to Numbers, as to leave no Doubt. 15. Showing that the moral Doctrines, which Jesus taught, all manifestly tend to promote the Happiness of Mankind and the Glory of God. In which they are compared with those taught by the Heathens. 16. In which it is examined whether the peculiar Doctrines of Christianity be worthy of God and whether they tend to promote the Glory of God, and the Good of Mankind. 17. In which is examined the Evidence that ariseth from the Fulfilling of Prophecies foretold by Jesus. 18. The fifth Proof, that Jesus was a Teacher sent from God, viz. his rising from the Dead. 19. In which the Nature of the Evidence which we have for the Resurrection is examined, and the Objections to it, as witnessed by the Apostles, are answered. 20. In which the case of the Unbelievers of these Days is compared with that of the Jews, who saw the Miracles of Jesus; showing that we have several Proofs and Advantages which the Jews wanted; and that (upon the Whole) they who now reject the Christian religion, would reject it, thought the same Evidence which the Jews had, were offered to them. 21. Containing a short state of the Deist’s Case, being the Result of the former Sections. 22. That no man can have true Christian Faith, without Freedom in Thought and Action; and that true Free-thinking and true Christian Faith, as it is the Act of the Mind, are evidently one and the same Thing. 23. Showing that Infidelity took its Rise from Rome, and hath been propagated from thence to us; and that our Deists, however contrary to their Intentions, carry on and greatly forward the Interests and Designs of popery.”

12   Cf. Herbert Morais, Deism in Eighteenth Century America (New York: Russell & Russell, 1960), p. 31.

13   See Peter Byrne, Natural Religion and the Nature of Religion: The Legacy of Deism (New York: Routledge, 1989), p. 25. “How could I believe that a just God could take pleasure in the eternal reprobation of those to whom he never afforded any means of salvation . . . and whom he foresaw must be damned of absolute necessity, without the least hopes of escaping it?”

14   Age of Reason in The Writings of Thomas Paine (Wiltshire: Routledge/Thoemmes Press, 1996,) IV. 25.

15   See the chapter: “The Struggle for the Episcopal Church: Washington’s Non-Communication and Non-Communion in Philadelphia”

16   See Kerry S. Walters, The American Deists: Voices of Reason and Dissent in the Early Republic (University Press of Kansas, 1992), p. 1. Kerry shows that Deism’s impact on American colleges was wide spread by the end of the eighteenth century, including Dartmouth, William and Mary, Princeton and Harvard, p. 1-2. George Washington had corresponded with Stiles and had in his library a copy of Stile’s sermon entitled, “America Elevated To Glory And Honor.” See Appleton Griffin, A Catalogue of the Washington Collection in the Boston Athenaeum, (1897), p. 194.

17   Timothy Dwight, The Nature and Danger of Infidel Philosophy, Exhibited in Two Discourses, Addressed to the Candidates for the Baccalaureate, in Yale College (New Haven: George Bunce, 1798).

18   Dwight, Infidel Philosophy, p. 11.

19   The supremacy of reason was brought to English Christianity through Locke. The English and Continental civil wars of religion resulted in a focus on reason and toleration. Treatises on Civil Government & Letter on Toleration. Locke developed a philosophy that emphasized knowledge through experience or empiricism that was written on the blank slate or tabula rasa of the human mind.

Yet we must not overlook his religious perspectives. He wrote a book entitled, The Reasonableness of Christianity as well as commentaries on Scripture. While Locke affirmed the importance of reason yet he still insisted on revelation. ; For example, Locke affirmed the inspiration of the Scriptures:

“You ask me, “what is the shortest and surest way for a young gentleman, to attain a true knowledge of the Christian religion, in the full and just extent of it?” For so I understand your question; if I have mistaken in it, you must set me right. And to this I have a short and plain answer: “let him study the Holy Scripture, especially the New Testament.” Therein are contained the words of eternal life. It has God for its author; salvation for its end; and truth, without any mixture of error, for its matter. So that it is a wonder to me, how any one professing Christianity, that would seriously set himself to know his religion, should be in doubt where to employ his search, and lay out his pains for his information; when he knows a book, where it is all contained pure and entire; and whither, at last, every one must have recourse, to verify that of it, which he finds any where else.

Locke actually composed the constitution of the Colony of Carolina. In it, he continueD the English common law tradition of taking an oath before God in a legal setting by kissing the Bible. This is what Washington did at his inauguration as president. Locke’s views led to the idea of a “Christian Enlightenment.”

20   Ibid., p. 58.

21   Herbert: “That all Revealed Religion (viz Christianity) is absolutely uncertain, and of little of no use.” Reverend Timothy Dwight, The Nature and Danger of Infidel Philosophy Exhibited in Two Discourses, Addressed to the Candidates for the Baccalaureate, in Yale College, September 9th, 1797 (New Haven: George Bunce, 1798), WGW, vol. 11, 5-2-1778. General Orders.

22   Thomas Hobbes: “That Man is a mere machine: and That the Soul is material and mortal”; Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 27, 8-21-1783. To the Magistrates and Inhabitants of the Borough of Elizabeth. WGW, vol. 13, 10-12-1778. To Reverend Alexander McWhorter. “Besides the humanity of affording them the benefit of your profession, ...it serves to prepare them for the other world....” WGW, vol. 25, 11-16, 1782. To the Reformed Protestant Dutch Church. “In return for your kind concern for my temporal and eternal happiness, permit me to assure you that my wishes are reciprocal.” WGW, vol. 36, 6-4-1798. To Reverend William Linn. “...grateful for the favourable sentiments you have been pleased to express in my behalf; but more especially for those good wishes which you offer for my temporal and eternal happiness; which I reciprocate with great cordiality....”

23   Charles Blount: “That Christianity is safer than Deism; and yet that Revelation is not sufficiently supported because men differ about it.” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 26, 6-8-1783. Circular to the States.

24   WGW, vol. 30, April 1789. The Proposed Address to Congress.

25   Ibid., vol. 32, 6-21-1792. To Gouverneur Morris. WGW, vol. 16, 9-23-1779. To Marquis de Lafayette. “all the wonders recorded in holy writ” Ibid, vol. 16, 9-30-1779. To Marquis de Lafayette. “the Wonders of former ages may be revived in this.” Ibid., vol. 30, 7-20-1788. To Jonathan Trumbull. “he shall begin to suspect that miracles have not ceased

26   Robert Collins: “That the Prophets were mere fortune-tellers and discoverers of lost goods; That Christianity stands wholly on a false foundation.” Timothy Dwight, The Nature and Danger of Infidel Philosophy. Ibid, vol. 24, 6-28-1782. To Minister of the Reformed Dutch Church. Ibid, vol. 28, 2-8-1785. To the President of Congress. “If the union continues, and this is not the case, I will agree to be classed among the false prophets, and suffer for evil prediction.” Ibid., vol. 26, 6-8-1783. Circular to the States, “...the Characteristicks of the Divine Author of our blessed Religion, and without an humble imitation of whose example in these things, we can never hope to be a happy Nation.” Ibid, vol. 35, 3-3-1797. To the Clergy in Philadelphia. “That your labours for the good of Mankind may be crowned with success; that your temporal enjoyments may be commensurate with your merits; and that the future reward of good and faithful Servants may be your’s, I shall not cease to supplicate the Divine Author of life and felicity.”

27   Ibid, vol. 30, 4-30-1789. The First Inaugural Address. “Since 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.”

28   William Tindal: “That the Scriptures are obscure, and fit only to perplex men, and that the two great parts of them are contradictory; That the Precepts of Christianity are loose, undetermined, incapable of being understood by mankind at large, give wrong and unworthy apprehensions of God, and are generally false and pernicious;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 30, 10-23, 1789. To First Presbytery of the Eastward. “I am persuaded, you will permit me to observe that the path of true piety is so plain as to require but little political direction. To this consideration we ought to ascribe the absence of any regulation, respecting religion, from the Magna- Charta of our country. To the guidance of the ministers of the gospel this important object is, perhaps, more properly committed. It will be your care 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.”

29   Ibid., vol. 30, 7-20-1788. To Jonathan Trumbull. “Or at least we may, with a kind of grateful and pious exultation, trace the finger of Providence through those dark and mysterious events, which first induced the States to appoint a general Convention and then led them one after another (by such steps as were best calculated to effect the object) into an adoption of the system recommended by that general Convention; thereby, in all human probability, laying a lasting foundation for tranquillity and happiness; when we had but too much reason to fear that confusion and misery were coming rapidly upon us. That the same good Providence may still continue to protect us and prevent us from dashing the cup of national felicity just as it has been lifted to our lips, is the earnest prayer of My Dear Sir, your faithful friend.”

30   Thomas Chubb: “That God does not interpose in the affairs of this world, at all, and has nothing to do with the good, or evil, done by men here, That Prayer may be useful, as a positive Institution, by introducing proper thoughts, affections, and actions; and yet he intimates, That it must be displeasing to God, and directly improper; That Christ’s birth and resurrection were ridiculous, and incredible; and that his institutions and precepts were less excellent, than those of other teachers and lawgivers; That the Apostles were impostors; and that the Gospels and Acts of the Apostles resemble Jewish fables, and Popish legends, rather than accounts of facts;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 3, 7-4-1775. Answer to an Address of the Massachusetts Legislature. “In return for your affectionate wishes to myself, permit me to say, that I earnestly implore the divine Being, in whose hands are all human events, to make you and your constituents as distinguished in private and public happiness, as you have been by ministerial oppression, and private and public distress.” WGW, vol. 30, 4-1789. Proposed Address to Congress. “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.”

31   WGW, vol. 26, Circular to the States.

32   David Hume: “That what we believe to be a perfection in God may be a defect. (i.e. Holiness, Justice, Wisdom, Goodness, Mercy, and Truth, may be defects in God;) Of consequence, Injustice, Folly, Malice, and Falsehood, may be excellencies in his character;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 3, 7-16-1775; WGW, vol., 5-26-1789. To the Presbyterian General Assembly. “While I reiterate the professions of my dependence upon Heaven as the source of all public and private blessings; I will observe that the general prevalence of piety, philanthropy, honesty, industry, and oeconomy seems, in the ordinary course of human affairs, particularly necessary for advancing and confirming the happiness of our country. While all men within our territories are protected in worshipping the Deity according to the dictates of their consciences; it is rationally to be expected from them in return, that they will be emulous of evincing the sanctity of their professions by the innocence of their lives and the beneficence of their actions; for no man, who is profligate in his morals, or a bad member of the civil community, can possibly be a true Christian, or a credit to his own religious society.”

33   Lord Bolingbroke: “That he will not presume to deny, that there have been particular providences; and yet, That there is no foundation for the belief of any such providences; and that it is absurd and profane to assert, or believe, them; That God doth not so measure out rewards, or punishments; and that, if he did, he would subvert human affairs; that he concerns not himself with the affairs of men at all; or, if he does, that he regards only collective bodies of men, not individuals; that he punishes none except through the Magistrate; and that there will be no state of future rewards, or punishments Timothy Dwight, The Nature and Danger of Infidel Philosophy.

34   WGW, vol. 29, 4-28-1788. to Pierre Charles L’Enfant. “...of your good father; you will permit me to remind you, as an inexhaustible subject of consolation, that there is a good Providence which will never fail to take care of his Children.” WGW, vol. 26, 6-8-1783. Circular to the States. “...and were it possible that such a flagrant instance of Injustice could ever happen, would it not excite the general indignation, and tend to bring down, upon the Authors of such measures, the aggravated vengeance of Heaven? If after all, a spirit of dis-union or a temper of obstinacy and perverseness, should manifest itself in any of the States, if such an ungracious disposition should attempt to frustrate all the happy effects that might be expected to flow from the Union, if there should be a refusal to comply with the requisitions for Funds to discharge the annual interest of the public debts, and if that refusal should revive again all those jealousies and produce all those evils, which are now happily removed, Congress, who have in all their Transaction shewn a great degree of magnanimity and justice, will stand justified in the sight of God and Man, and the State alone which puts itself in opposition to the aggregate Wisdom of the Continent, and follows such mistaken and pernicious Councils, will be responsible for all the consequences.” WGW, vol. 28, 8-18-1786. To Marquis de Chastellux. “Perhaps nothing can excite more perfect harmony in the soul than to have this string vibrate in unison with the internal consciousness of rectitude in our intentions and an humble hope of approbation from the supreme disposer of all things.” WGW, vol. 26, 6-8-1783. Circular to the States. “I now make it my earnest prayer, that God ...would most graciously be pleased to dispose us all, to do Justice, to love mercy, and to demean ourselves with that Charity, humility and pacific temper of mind, which were the Characteristicks of the Divine Author of our blessed Religion, and without an humble imitation of whose example in these things, we can never hope to be a happy Nation.”

35   Ibid., vol. 4, 2-26-1776. General Orders. “All Officers, non-commissioned Officers and Soldiers are positively forbid playing at Cards, and other Games of Chance. At this time of public distress, men may find enough to do in the service of their God, and their Country, without abandoning themselves to vice and immorality.”
Ibid., vol. 8, 5-26-1777. To Brig. Gen. William Smallwood. “Let Vice, and Immorality of every kind, be discouraged, as much as possible, in your Brigade; and as a Chaplain is allowed to each Regiment, see that the Men regularly attend divine Worship. Gaming of every kind is expressly forbid, as the foundation of evil, and the cause of many Gallant and Brave Officer’s Ruin. Games of exercise, for amusement, may not only be permitted but encouraged.”
Ibid., vol. 8, 5-31-1777. General Orders. “It is much to be lamented, that the foolish and scandalous practice of profane Swearing is exceedingly prevalent in the American Army — Officers of every rank are bound to discourage it, first by their example, and then by punishing offenders — As a mean to abolish this, and every other species of immorality — Brigadiers are enjoined, to take effectual care, to have divine service duly performed in their respective brigades.” GENERAL INSTRUCTIONS FOR THE COLONELS AND COMMANDING OFFICERS OF REGIMENTS IN THE CONTINENTAL SERVICE 1777.] “Let Vice and immorality of every kind be discouraged as much as possible in your Regiment; and see, as a Chaplain is allowed to it, that the Men regularly attend divine Worship. Gaming of every kind is expressly forbid as the foundation of evil, and the ruin of many a brave, and good Officer. Games of exercise, for amusement, may be not only allowed of, but Incouraged.”
Ibid., vol. 1, 4-18-1756. To Robert Dinwiddie. “It gave me infinite concern to find in yours by Governor Innes, that any representations should inflame the Assembly against the Virginia regiment, or give cause to suspect the morality and good behaviour of the officers. How far any of the individuals may have deserved such invidious reflections, I will not take upon me to determine, but this I am certain of, and can call my conscience, and what, I suppose, will still be a more demonstrable proof in the eyes of the world, my orders, to witness how much I have, both by threats and persuasive means, endeavoured to discountenance gaming, drinking, swearing, and irregularities of every other kind; while I have, on the other hand, practised every artifice to inspire a laudable emulation in the officers for the service of their country, and to encourage the soldiers in the unerring exercise of their duty. How far I have failed in this desirable end, I cannot pretend to say. But it is nevertheless a point, which does in my opinion merit some scrutiny, before it meets with a final condemnation. Yet I will not undertake to vouch for the conduct of many of the officers, as I know there are some, who have the seeds of idleness very strongly ingrafted in their natures; and I also know, that the unhappy difference about the command, which has kept me from Fort Cumberland, has consequently prevented me from enforcing the orders, which I never fail to send.”
Note: Dinwiddie had reported that “the Assembly were greatly inflamed, being told that the greatest immoralities and drunkenness have been much countenanced and proper discipline neglected.” — Ford.

36   Lord Herbert: “that men are not hastily, or on small ground to be condemned, who are led to sin by bodily constitution: that the indulgence of lust, and of anger, is no more to be blamed, than the thirst, occasioned by the Dropsy; or the sleepiness, produced by the Lethargy;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 3, 7-16-1775, general orders

37   Hobbes: “That the Scriptures are the foundation of all obligation; and yet That they are of no obligatory force, except as enjoined by the Civil Magistrate: That, where there is no civil law, every man’s judgment is the only standard of right and wrong.” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 30, 4-30-1789. The First Inaugural Address. “I dwell on this prospect with every satisfaction which an ardent love for my Country can inspire: since there is no truth more thoroughly established, than that there exists in the oeconomy and course of nature, an indissoluble union between virtue and happiness, between duty and advantage, between the genuine maxims of an honest and magnanimous policy, and the solid rewards of public prosperity and felicity: Since 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: And since the preservation of the sacred fire of liberty, and the destiny of the Republican model of Government, are justly considered as deeply, perhaps as finally staked, on the experiment entrusted to the hands of the American people.”

38   Shaftsbury, “That the hope of rewards, and the fear of punishments, makes virtue mercenary; That Atheists often conduct so well, as to seem to force us to confess them virtuous;” Ibid.

39   WGW, vol. 27, 11-27-1783. To the Ministers of the Reformed German Congregation.
“Disposed, at every suitable opportunity to acknowledge publicly our infinite obligations to the Supreme Ruler of the Universe for rescuing our Country from the brink of destruction; I cannot fail at this time to ascribe all the honor of our late successes to the same glorious Being. And if my humble exertions have been made in any degree subservient to the execution of the divine purposes, a contemplation of the benediction of Heaven on our righteous Cause, the approbation of my virtuous Countrymen, and the testimony of my own Conscience, will be a sufficient reward and augment my felicity.”

40   Ibid., vol. 35, 3-3-1797. To the Clergy of Philadelphia. “That your labours for the good of Mankind may be crowned with success; that your temporal enjoyments may be commensurate with your merits; and that the future reward of good and faithful Servants may be your’s, I shall not cease to supplicate the Divine Author of life and felicity.”

41   Ibid., vol. 12, 8-20-1778. To Brig. Gen. Thomas Nelson. “It is not a little pleasing, nor less wonderful to contemplate, that after two years Manoeuvring and undergoing the strangest vicissitudes that perhaps ever attended any one contest since the creation both Armies are brought back to the very point they set out from and, that that, which was the offending party in the beginning is now reduced to the use of the spade and pick axe for defence. The hand of Providence has been so conspicuous in all this, that he must be worse than an infidel that lacks faith, and more than wicked, that has not gratitude enough to acknowledge his obligations, but, it will be time enough for me to turn preacher, when my present appointment ceases; and therefore, I shall add no more on the Doctrine of Providence.”

42   Ibid., vol. 30, 9-28-1789. To Reverend Samuel Langdon. “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.”

43   Tindal: “That the goodness or wickedness, of all actions is wholly measured by their tendency; that this tendency is wholly to be judged of by every man, according to his circumstances; and that these circumstances are continually changing;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 4, 3-6-1776. General Orders. “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.” WGW, vol. 8, 6-10-1777. General Orders. “It is with inexpressible regret the Commander in Chief has been driven to the necessity of doing a severe, but necessary act of Justice, as an example of what is to be expected by those daring offenders, who, lost to all sense of duty, and the obligations they owe to their Country, and to mankind, wantonly violate the most sacred engagements, and fly to the assistance of an enemy, they are bound by every tie to oppose. A spirit of desertion is alone the most fatal disease that can attend an army, and the basest principle that can actuate a soldier; Wherever it shews itself, it deserves detestation, and calls for the most exemplary punishment. What confidence can a General have in any Soldier, who he has reason to apprehend may desert in the most interesting moments? What, but the want of every moral and manly sentiment, can induce him to desert the cause, to which he has pledged his faith, even with the solemnity of an oath, and which he is bound to support, by every motive of justice and good will to himself, and his fellow creatures? When such a character appears, it may almost be said in reference to it, that forbearance is folly; and mercy degenerates into cruelty.
Notwithstanding this, and tho’ the General is determined to convince every man, that crimes of so atrocious a nature shall not be committed with impunity; yet as He is earnestly desirous to shew that he prefers clemency to severity — pardoning to punishing — He is happy to proclaim, the remission of their offences, to all the other prisoners now under sentence, and a releasement to all those now under confinement for trial — He hopes that they, and all others will have a proper sense of this Act of lenity, and will not be ungrateful or foolish enough to abuse it. They will do well to remember that Justice may speedily overtake them, as it has done the unhappy man, whom they have seen fall a Victim to his own folly and wickedness. Those who are pardoned can expect no favor on a second offence. But, Why will Soldiers force down punishment upon their own heads? Why will they not be satisfied to do their duty, and reap the benefits of it?
WGW, vol. 10, 12-26-1777. General Orders.
“It is with inexpressible grief and indignation that the General has received information of the cruel outrages and roberries lately committed by soldiers, on the other side of the Schuylkill: Were we in an enemy’s country such practices would be unwarrantable; but committed against our friends are in the highest degree base, cruel, and injurious to the cause in which we are engaged. They demand therefore, and shall receive the severest punishment. Such crimes have brought reproach upon the army; and every officer and soldier suffers by the practices of such villains; and ‘tis the interest, as well as duty, of every honest man to detect them, and prevent a repetition of such crimes. The General earnestly desires the General Officers, and those commanding Corps, to represent to their men, the cruelty, baseness and wickedness, of such practices, and the injury they do the army, and the common cause. And still further, to prevent the commission of those crimes, the General positively orders. WGW, vol. 19, 8-28-1780. Proclamation of Pardon to Deserters. “Whereas many Soldiers belonging to the Battalions raised by the Commonwealth of Virginia to serve in the Continental Army have deserted from them, and the Honourable the General Assembly of the said Commonwealth apprehending that many of them sensible of their folly and wickedness in violating their faith and Oaths, in dishonourably abandoning the cause of their Country by desertion, would gladly be restored to the favour of their fellow Citizens, by a speedy return to their duty during the war, or for a certain time over and above their several engagements, were it not for the fear of an ignominious punishment, were pleased by an Act passed at their last session, entitled “An Act the more effectually to prevent and punish desertion” which was published “to proclaim pardon to all Deserters from the Virginia line of the Continental Army, who should within Two Months after the publication of the said Act return to their several Companies, if on land, and if at sea, within Two Months after their return, and serve during the War, if so engaged, and if otherwise should serve Two Years over and above the time for which he or they engaged.”

44   WGW, vol. 5, 8-3-1776. General Orders. “The General is sorry to be informed that the foolish, and wicked practice, of profane cursing and swearing (a Vice heretofore little known in an American Army) is growing into fashion; he hopes the officers will, by example, as well as influence, endeavour to check it, and that both they, and the men will reflect, that we can have little hopes of the blessing of Heaven on our Arms, if we insult it by our impiety, and folly; added to this, it is a vice so mean and low, without any temptation, that every man of sense, and character, detests and despises it.”

45   Chubb: “That men will not be judged for their impiety or ingratitude to God, nor for their injustice and unkindness to each other; but only for voluntary injuries to the public; and that even this is unnecessary and useless;” Timothy Dwight, The Nature and Danger of Infidel Philosophy. WGW, vol. 1, 5-29-1754. To Robert Dinwiddie. “I am much concern’d, that your Honour should seem to charge me with ingratitude for your generous, and my undeserved favours; for I assure you, Hon’ble Sir, nothing is a greater stranger to my Breast, or a Sin that my Soul abhors, than that black and detestable one Ingratitude.”
WGW, vol. 2, 10-5-1757. “I do not know, that I ever gave your Honor cause to suspect me of ingratitude, a crime I detest, and would most carefully avoid. If an open, disinterested behavior carries offence, I may have offended; because I have all along laid it down as a maxim, to represent facts freely and impartially, but no more to others, than I have to you, Sir. If instances of my ungrateful behavior had been particularized, I would have answered to them. But I have long been convinced, that my actions and their motives have been maliciously aggravated.”

46   WGW, vol. 19, 8-20-1780. To the President of Congress. “On the whole, if something satisfactory be not done, the Army (already so much reduced in Officers by daily resignations as not to have a sufficiency to do the common duties of it) must either cease to exist at the end of the Campaign, or it will exhibit an example of more virtue, fortitude, self denial, and perseverance than has perhaps ever yet been paralleled in the history of human enthusiasm.” WGW, vol. 19, 9-5-1780. General Orders. “That patience and self-denial, fortitude and perseverance, and the cheerful sacrifice of time, health, and fortune, are necessary virtues which both the citizen and soldier are called to exercise while struggling for the libertys of their country; and that moderation, frugality and temperance, must be among the chief supports, as well as the brightest ornaments, of that kind of civil government which is wisely instituted by the several states in this union.”

47   Hume: “That self-denial, self-mortification, and humility, are not virtues, but are useless and mischievous; that they stupify the understanding, sour the temper, and harden the heart (and of course are gross crimes); That suicide, or self-murder, is lawful and commendable (and of course virtuous);That Adultery must be practised, if we would obtain all the advantages of life: That Female Infidelity (or Adultery) when known, is a small thing; when unknown, nothing;” WGW, vol. 26, 6-8-1783. Circular to the States. “I now make it my earnest prayer, that God would have you, and the State over which you preside, in his holy protection, that he would incline the hearts of the Citizens to cultivate a spirit of subordination and obedience to Government, to entertain a brotherly affection and love for one another, for their fellow Citizens of the United States at large, and particularly for their brethren who have served in the Field, and finally, that he would most graciously be pleased to dispose us all, to do Justice, to love mercy, and to demean ourselves with that Charity, humility and pacific temper of mind, which were the Characteristicks of the Divine Author of our blessed Religion, and without an humble imitation of whose example in these things, we can never hope to be a happy Nation.” WGW, vol. 27, 12-13-1783. To the Learned Professions of Philadelphia “I am sensible at the same time, it becomes me to receive with humility the warm commendations you are pleased to bestow on my conduct: ... For the re-establishment of our once violated rights; for the confirmation of our Independence; for the protection of Virtue, Philosophy and Literature: for the present flourishing state of the Sciences, and for the enlarged prospect of human happiness, it is our common duty to pay the tribute of gratitude to the greatest and best of Beings.”

48   “That Man’s chief End is to gratify the appetites and inclinations of the flesh: That Modesty is inspired by mere prejudice: That Polygamy is a part of the Law, or Religion, of Nature; That Adultery is no violation of the Law or Religion of Nature; That there is no wrong in Lewdness, except in the highest Incest: That the Law or Religion of Nature forbids no incest, except between the nearest Relations: and plainly supposes, That all Men and Women are unchaste, and that there is no such thing, as Conjugal Fidelity.” Timothy Dwight, The Nature and Danger of Infidel Philosophy, pp. 21-35.

49   WGW, vol. 5, 6-28-1776. General Orders. “The unhappy Fate of Thomas Hickey, executed this day for Mutiny, Sedition and Treachery, the General hopes will be a warning to every Soldier, in the Army, to avoid those crimes, and all others, so disgraceful to the character of a Soldier, and pernicious to his country, whose pay he receives and Bread he eats — And in order to avoid those Crimes the most certain method is to keep out of the temptation of them, and particularly to avoid lewd Women, who, by the dying Confession of this poor Criminal, first led him into practices which ended in an untimely and ignominious Death.” WGW, vol. 10, 2-4-1778. General Orders. “The most pernicious consequences having arisen from suffering persons, women in particular to pass and repass from Philadelphia to camp under Pretence of coming out to visit their Friends in the Army and returning with necessaries to their families, but really with an intent to intice the soldiers to desert; All officers are desired to exert their utmost endeavors to prevent such interviews in future by forbiding the soldiers under the severest penalties from having any communication with such persons and by ordering them when found in camp to be immediately turned out of it. If any of them appear under peculiar circumstances of suspicion they are to be brought to immediate trial and punishment, if found guilty.” “The Camp whores, who have now become more numerous are being used also as nurses.” In John Joseph Stoudt, Ordeal at Valley Forge, (Philadelphia: University of Pennsylvania, 1963), p. 237.

50   WGW, vol. 11, 3-14-1778. General Orders. “At a General Court Martial ...Lieutt. Enslin of Colo. Malcom’s Regiment tried for attempting to commit sodomy, with John Monhort a soldier; Secondly, For Perjury in swearing to false Accounts, found guilty of the charges exhibited against him, being breaches of 5th. Article 18th. Section of the Articles of War and do sentence him to be dismiss’d the service with Infamy. His Excellency the Commander in Chief approves the sentence and with Abhorrence and Detestation of such Infamous Crimes orders Lieutt. Enslin to be drummed out of Camp tomorrow morning by all the Drummers and Fifers ....”

51   WGW, vol. 13, 10-21-1778. General Orders. Cf. John Joseph Stoudt, Ordeal at Valley Forge, (Philadelphia: University of Pennsylvania, 1963), pp.70-71, “The Congress has resolved that ten dollars be paid by every Officer and four dollars by every soldier who shall enter or be sent to any Hospital to be cured of venereal disease. These sums are to be deducted from the pay and shall be used for blankets, shirts & other items for sick soldiers.”

52   Isaac Lewis, “The divine mission of Jesus Christ evident from his life, and from the nature and tendency of his doctrines.” A sermon preached at Stamford, October 11, 1796. before the Consociation of the Western District in Fairfield County. By Isaac Lewis, D.D. Pastor of a consociated church in Greenwich.

53   Boller, George Washington & Religion, p. 78.

54   By Isaac Lewis, D. D. Pastor of a Church in Greenwich. Hartford: Printed by Hudson & Goodwin. 1797. ELECTION SERMON “The Political Advantages of Godliness.” By Isaac Lewis, D. D. Pastor of a Church in Greenwich. Hartford: Printed by Hudson & Goodwin. 1797. At a General Assembly of the State of Connecticut, holden at Hartford on the second Thursday of May, Anno Domini 1797.

55   WGW, vol. 36, 8-14-1797.

56   January 1, 1776. GENERAL ORDERS.

57   Philadelphia, November 28, 1796. To GEORGE WASHINGTON PARKE CUSTIS
“You are now extending into that stage of life when good or bad habits are formed. When the mind will be turned to things useful and praiseworthy, or to dissipation and vice. Fix on whichever it may, it will stick by you; for you know it has been said, and truly, “that as the twig is bent so it will grow.” This, in a strong point of view, shows the propriety of letting your inexperience be directed by maturer advice, and in placing guard upon the avenues which lead to idleness and vice. The latter will approach like a thief, working upon your passions; encouraged, perhaps, by bad examples;...Virtue and vice can not be allied; nor can idleness and industry; of course, if you resolve to adhere to the two former of these extremes, an intimacy with those who incline to the latter of them, would be extremely embarrassing to you; it would be a stumbling block in your way; and act like a millstone hung to your neck, for it is the nature of idleness and vice to obtain as many votaries as they can.”
February 18, 1778. GENERAL ORDERS
“The Commander in Chief approves the sentence, but is concern’d he cannot reinstate Lt. Rust in compliance with the recommendation of the Court founded upon his former good Character as an Officer. His behavior in the several instances alledged was so flagrant and scandalous that the General thinks his continuance in the service would be a disgrace to it and as one part of the charge against him was gaming, that alone would exclude him from all Indulgence; a Vice of so pernicious a nature that it never will escape the Severest punishment with His approbation.”
December, 1756. To JOHN ROBINSON
“Dear Sir: It gave me infinite concern to hear by several letters, that the Assembly are incensed against the Virginia Regiment; and think they have cause to accuse the officers of all inordinate vices; but more especially of drunkenness and profanity! How far any one individual may have subjected himself to such reflections, I will not pretend to determine, but this I am certain of; and can with the highest safety call my conscience, my God! and (what I suppose will still be a more demonstrable proof, at least in the eye of the World) the Orders and Instructions which I have given, to evince the purity of my own intentions and to shew on the one hand, that my incessant endeavours have been directed to discountenance Gaming, drinking, swearing, and other vices, with which all camps too much abound: while on the other, I have used every expedient to inspire a laudable emulation in the officers, and an unerring exercise of Duty in the Soldiers.”

58   Farewell Address.

59   June 10, 1754. To ROBERT DINWIDDIE, “I hope Capt. McKay will have more sense than to insist upon any unreasonable distinction, tho’ he and His have Com’ns from his Majest; let him consider tho’ we are greatly inferior in respect to profitable advantages, yet we have the same Spirit to serve our Gracious King as they have, and are as ready and willing to sacrifice our lives for our Country’s as them; and here once more and for the last time, I must say this Will be a cancer that will grate some Officers of this Regiment beyond all measure, to serve upon such different terms, when their Lives, their Fortunes, and their Characters are equally, and I dare say as effectually expos’d as those who are happy enough to have King’s Commissions.”
April 22, 1756. To ROBERT DINWIDDIE, “The supplicating tears of the women, and moving petitions from the men, melt me into such deadly sorrow, that I solemnly declare, if I know my own mind, I could offer myself a willing sacrifice to the butchering enemy, provided that would contribute to the people’s ease.”

60   WGW, vol. 5, 7-25-1776.

61   February 6, 1781. To BARON STEUBEN, “The oaths of the Men respecting the terms of their inlistments were precipitately admitted before the documents could be produced; by which it afterwards appeared, the greater part had perjured themselves, to get rid of the service.” To MAJOR GENERAL ARTHUR ST. CLAIR, February 3, 1781, “It seems a great part of the soldiers of your line have fraudulently procured a discharge by the precipitate admission of their oaths, before the papers relative to their inlistments could be produced.” January 30, 1781. GENERAL ORDERS, “He considers the patience with which they endured the fatigues of the march through rough and mountainous roads rendered almost impassable by the depth of the Snow and the cheerfulness with which they performed every other part of their duty as the strongest proof of their Fidelity, attachment to the service, sense of subordination and abhorrence of the principles which actuated the Mutineers in so daring and atrocious a departure from what they owed to their Country, to their Officers to their Oaths and to themselves.”
August 29, 1780. PROCLAMATION OF PARDON TO DESERTERS. “Whereas many Soldiers belonging to the Battalions raised by the Commonwealth of Virginia to serve in the Continental Army have deserted from them, and the Honourable the General Assembly of the said Commonwealth apprehending that many of them sensible of their folly and wickedness in violating their faith and Oaths, in dishonourably abandoning the cause of their Country by desertion, would gladly be restored to the favour of their fellow Citizens, by a speedy return to their duty during the war, or for a certain time over and above their several engagements, were it not for the fear of an ignominious punishment, were pleased by an Act passed at their last session, entitled “An Act the more effectually to prevent and punish desertion” which was published “to proclaim pardon to all Deserters from the Virginia line of the Continental Army, who should within Two Months after the publication of the said Act return to their several Companies, if on land, and if at sea, within Two Months after their return, and serve during the War, if so engaged, and if otherwise should serve Two Years over and above the time for which he or they engaged.”
May 7, 1778. GENERAL ORDERS. “The Honorable Congress have been pleased by their resolution of the 3rd. of February last to require all Officers as well civil as military, holding Commissions under them to take and subscribe the following Oath or Affirmation according to the Circumstances of the Parties. I do acknowledge The United States of America to be Free, Independent and Sovereign States and declare that the People thereof owe no Allegiance or Obedience to George the Third, King of Great Britain and I renounce refuse and abjure any Allegiance or Obedience to him, and I do swear (or affirm) that I will to the utmost of my Power support, maintain and defend the said United States against the said King George the third, his heirs and Successors and his and their Abettors, Assistants and Adherents and will serve the said United States in the office of which I now hold with Fidelity according to the best of my skill and understanding.”
Valley Forge, March 1, 1778. To BRYAN FAIRFAX, “The determinations of Providence are all ways wise; often inscrutable, and though its decrees appear to bear hard upon us at times is nevertheless meant for gracious purposes; in this light I cannot help viewing your late disappointment; for if you had been permitted to have gone to england, unrestrained even by the rigid oaths which are administred on those occns. your feelings as a husband, Parent, &ca. must have been considerably wounded in the prospect of a long, perhaps lasting seperation from your nearest relatives. What then must they have been if the obligation of an oath had left you without a Will? Your hope of being instrumental in restoring Peace would prove as unsubstantial as mist before the Noon days Sun and would as soon dispel: for believe me Sir great Britain understood herself perfectly well in this dispute but did not comprehend America.”
April 16, 1777. To GOVERNOR WILLIAM LIVINGSTON, “He said, that he could not in Conscience take the Oaths to the State, as he had taken the Oath of Allegiance to the King; that the People in the Country threatened his life, and that he thought he had better return. General Greene asked him, if he had not considered the Matter of taking the Oaths to the State before he came out, as he owned he had seen the Proclamation; but he gave such evasive Answers, that it convinced us, that he only came out to get intelligence and I therefore had him apprehended and sent to Philadelphia, where he has since been Confined.”
“By his Excellency GEORGE WASHINGTON, Esq; General and Commander in Chief of all the forces of the United States of America, PROCLAMATION. Whereas Several Persons, Inhabitants Of The United States Of America, Influenced By Inimical Motives, Intimidated By The Threats Of The Enemy, Or Deluded By A Proclamation Issued The 30th Of November Last, By Lord And General Howe, stiled the King’s Commissioners for granting pardons, &c. (now at open war and invading these states) have been so lost to the interest and welfare of their country, as to repair to the enemy, sign a declaration of fidelity, and, in some instances, have been compelled to take oaths of allegiance, and to engage not to take up arms, or encourage others so to do, against the King of Great-Britain. And whereas it has become necessary to distinguish between the friends of America and those of Great-Britain, inhabitants of these States and that every man who receives a protection from and is a subject of any State (not being conscientiously scrupulous against bearing arms) should stand ready to defend the fame against every hostile invasion, I do therefore. in behalf of the United States, by virtue of the powers committed to me by Congress, hereby strictly command and require every person having subscribed such declaration, taken loch oaths, and accepted protection and certificates from Lord or General Howe, or any person acting under their authority, forthwith to repair to Head-Quarters, or to the quarters of the nearest general officer of the Continental Army or Militia (until farther provision can be made by the civil authority) and there deliver up such protections, certificates, and passports, and take the oath of allegiance to the United States of America. Nevertheless, hereby granting full liberty to all such as prefer the interest and protection of Great-Britain to the freedom and happiness of their country, forthwith to withdraw themselves and families within the enemy’s lines. And I do hereby declare that all and every person, who may neglect or refuse to comply with this order, within thirty days from the date hereof, will be deemed adherents to the King of Great- Britain, and treated as common enemies of the American States.”

62   Farewell Address. “Of all the dispositions and habits, says he, which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens. The mere politician equally with the pious man ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in the courts of justice? And let us with caution indulge the supposition, that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of a peculiar structure; reason and experience both forbid us to expect, that national morality can prevail in exclusion of religious principle.

“It is substantially true, that virtue or morality is a necessary spring of popular government. The rule indeed extends with more or less force to every species of free government. Who that is a sincere friend to it, can look with indifferency on attempts to shake the foundation of the fabric?”

63   WGW, vol. 11, 5-7-1778.

64   July 12, 1757. To CAPTAIN JOHN DAGWORTHY, “Sir: I recd. your’s of the 10th. Inst. Covering the Drummer’s Deposition about the Enemys Motions and Designs which I hope will prove as favourable to us as the last Intelligence from that Quarter. I have Transmitted Governor Dinwiddie a Copy of it and would have sent another to Colo. Stanwix did not the Bearer assure me that there cou’d be no doubt of your Expresses reaching him in due time. If you shou’d at anytime hereafter have occasion to send an Express here you need not be at the Trouble of sendg. it further than Pearsalls from whence Captn. McKenzie will immidiately forward it here, the Bearer seems unfit for the Service he is now on being a Drunken delatory Fellow. I am Sir, etc.”
WGW, vol. 30, 3-31, 1789. To Thomas Green. “Thomas Green: I am about to leave my home whether for a length of time, is more than I can tell at present. But be this as it may I expect the agreement to which we have subscribed, will be as strictly complied with on your part as it shall be punctually fulfilled on mine. To enable you to do this, you would do well to keep two things always in remembrance. First that all Bargains are intended, for the Mutual benefit of and are equally binding on both the Parties, and are either binding in all their parts or are of no use at all. If then a man receives [pay] for his labour and he withholds that labour or if he trifles away that time for which he is paid, it is a robbery; and a robbery of the worst kind, because it is not only a fraud but a dishonorable, unmanly and a deceitful fraud; but it is unnecessary to dwell on this because there is no Man so ignorant of the common obligations of Justice, as not to know it; altho’ there are hundreds who do not scruple to practice it at the same time that they would think hard, on the other hand if they were to be deprived of their money. The other matter which I advise you to keep always in remembrance is the good name which common policy as well as common honesty, makes it necessary for every workman who wishes to pass thro’ life With reputation and to secure employment. Having said thus much by way of exhortation I shall inform you in the most serious and positive terms that I have left strict orders with the Major my Nephew, who is vested with full powers to transact all my business, that if he should find you unfaithful to your engagements, either from the love of liquor from a disposition to be running about, or from proneness to idle when at your work to discard you immediately and to remove your family from their present abode. The sure means to avoid this evil is, first to refrain from drink which is the source of all evil, and the ruin of half the workmen in this Country; and next to avoid bad Company which is the bane of good morals, economy and industry. You have every inducement to do this. Reputation the care and support of a growing family and society which this family affords within your own doors which may not be the case with some of the idle (to say nothing worse of them) characters who may lead you into temptation. Were you to look back, and had the means, either from recollection, or accounts, to ascertain the cost of the liquor you have expended it would astonish you. In the manner this expence is generally incurred that is by getting a little now, a little then, the impropriety of it is not seen, in as much as it passes away without much thought. But view it in the aggregate you will be convinced at once, whether any man who depends upon the labour of his hands not only for his own support, but that of an encreasing family can afford such a proportion of his wages to that article. But the expence is not the worst consequence that attends it for it naturally leads a man into the company of those who encourage dissipation and idleness by which he is led by degrees to the perpetration of acts which may terminate in his Ruin; but supposing this not to happen a disordered frame, and a body debilitated, renders him unfit (even if his mind was disposed to discharge the duties of his station with honor to himself or fidelity to his employer) from the execution of it. An aching head and trembling limbs which are the inevitable effects of drinking disincline the hands from work; hence begins sloth and that Listlessness which end in idleness; but which are no reasons for withholding that labour for which money is paid.”

July 25, 1776. GENERAL ORDERS

“Henry Davis tried for “Desertion” is sentenced to receive Twenty Lashes; Patrick Lyons for “Drunkenness and sleeping on his post,” Thirty Lashes.”

March 30, 1777. To MAJOR GENERAL WILLIAM HEATH

“Major Austin is a Gentleman and a Man of Sense, and, before the unfortunate Step at the plains, was esteemed an excellent Officer. His excuse for his conduct is certainly, strictly considered, rather an aggravation of his crime, for there cannot be a greater failing in a Soldier than drunkenness. This, however, might have been the effect of an unguarded hour; if so, Major Austin has undergone a punishment equal to the offence; But I think I have heard that he is apt to drink, that is a matter that should be fully cleared up, before I could consent to his coming into the Army again. If upon inquiry, you find that his general Character, before and since, is that of a Man of Sobriety, I should think he might be intrusted with a Commission again. I am etc.”

February 25, 1781. To MARQUIS DE LAFAYETTE

“As your March will be rapid to the head of Elk, leave good Officers to bring up the tired, lazy, and drunken Soldiers. With every wish for your success and glory. I am etc.”

May 16, 1782. GENERAL ORDERS

“The General is extremely concerned to learn that an Article so salutary as that of distilled Liquors was expected to be when properly used, and which was designed for the comfort and refreshment of the troops has been in many instances productive of very ill consequences. He calls the attention of officers of every grade to remedy these abuses and to watch over the health of their men, for which purpose he suggests the expedient of keeping liquor Rolls in every Corps, from which the Name of every soldier shall be struck off who addicts himself to drunkenness or injures his Constitution by intemperence; such soldiers as are Struck off are not to draw liquor on any occasion, but are to receive other articles in lieu thereof.”
Rocky Hill, October 16, 1783. To ROBERT LEWIS & SONS
“There is no Miller in America I would exchange Roberts for, if he could be broke of his abominable drunken and quarrelsome frolicks; the opinion I entertain of his skill, and an unwillingness to part with him, have been the inducements to my keeping him fourteen years, when I ought not to have borne with him for the last seven of them.”
November 3, 1784. To JACOB READ
“Supposing this to be the case, their will be an interregnum, during which the works will be left without guards, and being obnoxious to British policy, and Indian prejudices, will, by accidental fires, or Indian Drunkeness end in conflagration.”
Mount Vernon, August 1, 1792. To THE SECRETARY OF WAR
“So long as the vice of drunkenness exists in the Army so long I hope, Ejections of those Officers who are found guilty of it will continue; for that and gaming will debilitate and render unfit for active service any Army whatsoever.”
December 23, 1793. To JOHN CHRISTIAN EHLER
“I shall not close this letter with out exhorting you to refrain from Spirituous liquors, they will prove your ruin if you do not. Consider how little a drunken Man differs from a beast; the latter is not endowed with reason, the former deprives himself of it; and when that is the case acts like a brute; annoying, and disturbing everyone around him. But this is not all, nor as it respects himself the worst of it; By degrees it renders a person feeble and not only unable to serve others but to help himself, and being an act of his own he fall[s] from a state of usefulness into contempt and at length suffers, if not perishes in penury and want.
“Don’t let this be your case. Shew yourself more of a man, and a Christian, than to yield to so intolerable a vice; which cannot, I am certain (to the greatest lover of liquor) give more pleasure to sip in the poison (for it is no better) than the consequences of it in bad behaviour, at the moment, and the more serious evils produced by it afterward, must give pain. I am Your friend.”

65   George Washington,. February 2, 1756, in a letter to Governor Dinwiddie written from Alexandria, Virginia. Sparks, Writings of George Washington, vol. II, p. 132.

66   Washington, George. October 2, 1775, orders issued. Elizabeth Bryant Johnston, George Washington, Day by Day (1894), p. 146. Johnson, George Washington - The Christian, p. 72.

67   WGW, vol. 26. 1-15-1783.

68   “Let vice and immorality of every kind be discouraged as much as possible in your brigade; and, as a chaplain is allowed to each regiment, see that the men regularly attend divine worship. Gaming of every kind is expressly forbidden, as being the foundation of evil, and the cause on many a brave and gallant officer’s ruin. Games of exercise for amusement may not only be permitted but encouraged. Washington, George. May 26, 1777, in a circular to the brigadier-generals.” Sparks, Writings of George Washington, vol. IV, p. 436.
Winchester, April 18, 1756. To ROBERT DINWIDDIE.
“this I am certain of, and can call my conscience, and what, I suppose, will still be a more demonstrable proof in the eyes of the world, my orders, to witness how much I have, both by threats and persuasive means, endeavoured to discountenance gaming, drinking, swearing, and irregularities of every other kind; while I have, on the other hand, practised every artifice to inspire a laudable emulation in the officers for the service of their country, and to encourage the soldiers in the unerring exercise of their duty.”
May 21, 1778. GENERAL ORDERS

“At a Brigade Court Martial May 18th, 1778, Lieutt. Colo. Cropper, President, Captain Edward Hull of the 15th. Virginia Regiment tried for gaming when he ought to have been on the Parade the 12th. instant unanimously found guilty of that part of the Charge relative to gaming but acquitted of nonattendance on the Parade and sentenced to be reprimanded by the Commanding Officer of the Brigade in presence of all the Officers thereof.

“The Commander in Chief however unwilling to dissent from the judgment of a Court Martial is obliged utterly to disapprove the sentences, the punishment being in his opinion totally inadequate to the offence. A practice so pernicious in itself as that of gaming, so prejudicial to good order and military discipline; So contrary to positive and repeated General Orders, carried to so Enormous a height as it appears, and aggravated certainly in Case of Lieutt. Lewis by an additional offence of no trifling military consequence, Absence from Parade, demanded a much severer Penalty than simply a reprimand. Captn. Hull and Lieutt. Lewis are to be released from their Arrest.” Head-Quarters, Morristown, May 8, 1777. GENERAL ORDERS

“As few vices are attended with more pernicious consequences, in civil life; so there are none more fatal in a military one, than that of Gaming ; which often brings disgrace and ruin upon officers, and injury and punishment upon the Soldiery: and reports prevailing, which, it is to be feared are too well founded, that this destructive vice has spread its baneful influence in the army, and, in a peculiar manner, to the prejudice of the recruiting Service, The Commander in chief, in the most pointed and explicit terms, forbids All officers and soldiers, playing at cards, dice or at any games, except those of Exercise, for diversion; it being impossible, if the practice be allowed, at all, to discriminate between innocent play, for amusement, and criminal gaming, for pecuniary and sordid purposes.”
January 8, 1778. GENERAL ORDERS

“The commander in chief is informed that gaming is again creeping into the Army; in a more especial manner among the lower staff in the environs of the camp. He therefore in the most solemn terms declares, that this Vice in either Officer or soldier, shall not when detected, escape exemplary punishment; and to avoid discrimination between play and gaming forbids Cards and Dice under any pretence whatsoever. Being also informed that many men are render’d unfit for duty by the Itch, He orders and directs the Regimental Surgeons to look attentively into this matter and as Soon as the men (who are infected with this disorder) are properly disposed in huts to have them annointed for it.”
Head Quarters, Middle Brook, Friday, April 2, 1779. GENERAL ORDERS

“All General Orders are in force ‘till they are set aside or altered by subsequent ones issuing from proper authority or ‘till the occasion ceases which produced them. Colo. Ogdon knows this and he must have known also that the particular order which was the subject of the Court Martial’s consideration of the 4th. charge against him, remained unalter’d and the infraction of it is more censurable, if possible, than that of any other, inasmuch as the order was intended to prevent the most pernicious Vice that can obtain in an Army, the vice of gaming!”
Mount Vernon, August 1, 1792. To THE SECRETARY OF WAR

“So long as the vice of drunkenness exists in the Army so long I hope, Ejections of those Officers who are found guilty of it will continue; for that and gaming will debilitate and render unfit for active service any Army whatsoever.”
Newburgh, January 15, 1783. To BUSHROD WASHINGTON

“The last thing I shall mention, is first of importance. and that is, to avoid Gaming. This is a vice which is productive of every possible evil. equally injurious to the morals and health of its rotaries. It is the child of Avarice, the brother of inequity, and father of Mischief. It has been the ruin of many worthy familys; the loss of many a man’s honor; and the cause of Suicide. To all those who enter the list, it is equally fascinating; the Successful gamester pushes his good fortune till it is over taken by a reverse; the loosing gamester, in hopes of retrieving past misfortunes, goes on from bad to worse; till grown desperate, he pushes at every thing; and looses his all. In a word, few gain by this abominable practice (the profit, if any, being diffused) while thousands are injured.”

69   Sparks, Writings of George Washington, vol. III, 491.

70   May 10, 1776. GENERAL ORDERS

“Joseph Child of the New York Train of Artillery tried at a late General Court Martial whereof Col. Huntington was President for “defrauding Christopher Stetson of a dollar, also for drinking Damnation to all Whigs, and Sons of Liberty, and for profane cursing and swearing.” The Court finding the prisoner guilty of profane cursing and swearing and speaking contemptuously of the American Army, do sentence him to be drum’d out of the army.
The Court are of opinion, that the Prisoner, Watkins, is guilty of being out of his quarters at unseasonable hours, and of profane cursing and swearing, and do sentence him to be confin’d six days; upon bread and water and be fined one sixth of a dollar for profane swearing, as by the 3rd Article is prescribed.”
September 19, 1755. ORDERS
“Any Soldier who is guilty of any breach of the Articles of War, by Swearing, getting Drunk, or using an Obscene Language; shall be severely Punished, without the Benefit of a Court Martial.”
May 18, 1756. To LIEUTENANT COLONEL ADAM STEPHEN
“Do take great pains to prevent all irregularities in the Garrison; but especially those of Drinking, Swearing and Gaming!”

July 29, 1757. GENERAL INSTRUCTIONS TO ALL THE CAPTAINS OF COMPANIES

“You are to use every imaginable precaution to prevent irregular suttling, licentious swearing, and all other unbecoming irregularities and to neglect no pains or diligence in training your men (when off duty) to the true use and exercise of their arms; and teaching them in all other respects, the duties of their profession.”
July 4, 1775. GENERAL ORDERS

“The General most earnestly requires, and expects, a due observance of those articles of war, established for the Government of the army, which forbid profane cursing, swearing and drunkeness; And in like manner requires and expects, of all Officers, and Soldiers, not engaged on actual duty, a punctual attendance on divine Service, to implore the blessings of heaven upon the means used for our safety and defence.”
August 3, 1776. GENERAL ORDERS

“The General is sorry to be informed that the foolish, and wicked practice, of profane cursing and swearing (a Vice heretofore little known in an American Army) is growing into fashion; he hopes the officers will, by example, as well as influence, endeavour to check it, and that both they, and the men will reflect, that we can have little hopes of the blessing of Heaven on our Arms, if we insult it by our impiety, and folly; added to this, it is a vice so mean and low, without any temptation, that every man of sense, and character, detests and despises it.”
May 31, 1777. GENERAL ORDERS

“It is much to be lamented, that the foolish and scandalous practice of profane Swearing is exceedingly prevalent in the American Army Officers of every rank are bound to discourage it, first by their example, and then by punishing offenders As a mean to abolish this, and every other species of immorality Brigadiers are enjoined, to take effectual care, to have divine service duly performed in their respective brigades.”
Head Quarters, Moores House, Thursday, July 29, 1779. GENERAL ORDERS

“Many and pointed orders have been issued against that unmeaning and abominable custom of Swearing, not withstanding which, with much regret the General observes that it prevails, if possible, more than ever; His feelings are continually wounded by the Oaths and Imprecations of the soldiers whenever he is in hearing of them.”
June 4, 1797. To GEORGE WASHINGTON PARKE CUSTIS

“an idle habit of hankering after unprofitable amusements at your time of life, before you have acquired that knowledge which would be found beneficial in every situation; I say before, because it is not my wish that, having gone through the essentials, you should be deprived of any rational amusements at your time of life, before you have acquired that knowledge which would be found beneficial in every situation; I say before, because it is not my wish that, having gone through the essentials, you should be deprived of any rational amusement afterward ; or, lastly, from dissipation in such company as you would most likely meet under such circumstances, who but too often, mistake ribaldry for wit, and rioting, swearing, intoxication, and gambling for manliness.”

71   WGW, Farewell Address.

CHAPTER 28

1     WGW, vol. 30, 4-1789, First proposed address to Congress.

2     Flexner, The Indispensable Man, p. 216.

3     See chapter 2.

4     As noted earlier, these writings are available at John Clement Fitzpatrick, ed., The Writings of George Washington, from the Original Manuscript Sources 1749-1799, 39 vols. (Washington, D.C.: United States Government Printing Office, 1931-1944). Visit http://etext.lib.virginia.edu/washington/.

5     Book of Common Prayer Communion service

6     Washington also employed the explitives: God forbid, Wish to God, For God’s sake – hurry!, My God!, Good God! That these were not profanity in his mind is seen in context where he uses to condemn swearing.

7     These phrases seem to suggest an acquaintance with the traditional philosophical arguments for God’s existence: The “Greatest Efficient” referencing the Cosmological argument and the “Greatest and Best,” referencing the Ontological argument.

8     We address George Washington’s Masonic relationship in the chapter 25.

9     See chapter 2.

10   WGW, vol. 2 4-27-1763.

11   Over 197 references.

12   See for example WGW, vol. 2, 9-28-1760; vol. 4, 3-6-1776.

13   Ibid., vol. 30, 5-10-1789; vol. 30, 5-26-1789.

14   Ibid., vol. 30 4-1789.

15   Ibid., vol. 31, 12-29-1790; vol. 35 8-29-1796.

16   Over 133 matches.

17   PGW, Letterbook 38, image 148; letter to the Savannah Hebrew Congregation, May 1790.

18   Ibid.

19   See for example WGW, vol. 5, 7-2-1776; vol. 24, 6-30-1782; vol. 26, 2-15-1783. etc.

20   Ibid., vol. 27, 8-10-1783; vol. 30, 8-3-1788.

21   WGW vol. 27, August 10, 1783.

22   See for example Ibid vol. 3, 1-13-1775; vol. 4, 11-28-1775; vol. 4, 12-5-1775; vol. 11, 5-5-1778; vol. 27, 12-22-1783, etc.

23   Ibid., vol. 18, 6-11-1780.

24   Ibid., vol. 30, Thanksgiving Proclamation.

25   See above references.

26   WGW vol. 30, 7-31-1788.

27   See for example Ibid vol. 3, 7-16-1775; vol. 3, 9-8-1775; vol. 4, 2-1-1776, etc.

28   Ibid., vol. 28, August 18, 1786.

29   Ibid., vol. 34, 9-20-1795.

30   Ibid., vol. 37, 5-13-1776.

31   Ibid., vol. 29, 4-28-1788.

32   Ibid., vol. 30, 5-29-1789.

33   Ibid., vol. 27, 12-13-1783.

34   Ibid., vol. 27, 12-13-1783.

35   Ibid., vol. 27, 12-13-1783.

36   Ibid., vol. 5, 7-2-1776, for example.

37   Ibid., vol. 35, 4-1-1797.

38   Ibid., vol. 34, Seventh Annual Address to Congress.

39   Ibid., vol. 7, 4-23-1777.

40   Ibid., vol. 35, 4-1-1797.

41   Ibid., vol. 4, 11-18-1775.

42   Ibid., vol. 34 December 8, 1795.

43   Ibid., vol. 35, 3-3-1797.

44   Ibid., vol. 35, 3-3-1797.

45   Ibid., vol. 5, 5-15-1776.

46   Ibid., vol. 4, 3-6-1776.

47   Ibid., vol. 7, 4-12-1777; vol. 7, 4-15-1777; vol. 27, 11-2-1783.

48   Ibid., vol. 23, 11- 19-1781.

49   Ibid., vol. 3, 7-16-1775; vol. 3, 9-8-1775; vol. 4, 2-1-1776; vol. 27, 5-15-1784.

50   See for example Ibid., vol. 30, 4-30-1789; vol. 35, 5-15-1796; vol. 3, 7-4-1775.

51   Ibid., Vol 11, 5-5-1778.

52   Ibid., vol. 17, 11-27-1779.

53   Ibid., vol. 6, 12-6-1776.

54   Ibid., vol. 27, 2-10-1784.

55   Ibid., vol. 28, 2-7-1785; vol. 30, 6-29-1788.

56   See for example Ibid., vol. 35, 12-7-1796; vol. 5, 8-12-1776; vol. 11, 5-5-1778.

57   Ibid., vol. 5, 7-10-1776.

58   Ibid., vol. 1, 7-18-1755; vol. 2, 7-20-1758; vol. 27, 1-18-1784.

59   Ibid., vol. 20, 10-18-1780.

60   Ibid., vol. 5, 8-13-1776; vol. 9, 10-27-1777; vol. 10, 11-30-1777; vol. 28, 8-18-1786.

61   Ibid., vol. 24, Answer to the Address of Congress. There are many other examples.

62   Ibid., vol. 4, 3-6-1776.

63   Ibid., vol. 34, 11-19-1794.

64   Ibid., vol. 35, 12-7-1796.

65   Ibid., vol. 35, 12-7-1796.

66   Ibid., vol. 5, 8-12-1776.

67   Ibid., vol. 4, 1-27-1776.

68   Ibid., vol. 30, 4-10-1789.

69   Ibid., vol. 30, Proposed Address to Congress.

70   Ibid., vol. 26, Circular to the States

71   Ibid., vol. 30, 4-1789.

72   Ibid., vol. 15, 5-12-1779.

73   Ibid., vol. 30, 4-30-1789.

74   Ibid., vol. 4, ANSWER TO AN ADDRESS FROM THE MASSACHUSETTS LEGISLATURE.

75   Ibid., vol. 28, 7-25-1785.

76   Ibid., vol. 15, 5-12-1779.

77   Ibid., vol., 2-14-1784.

78   Ibid., vol. 26, 6-8-1783.

79   See chapter 2.

80   Ibid., vol. 3, 4-25-1773; vol. 29, 4-25-1788; vol. 30, 6-22-1788.

81   Ibid., vol. 29, 10-10-1787; vol. 31, 1-6-1792; vol. 35, 3-2-1797; vol. 35, 3-30-1796 (To Elizabeth Parke Custis law); vol. 35, 3-30-1796 (To Tobias Lear).

82   Ibid., vol. 27, 2-1-1784; vol. 35, 6-24-1797; vol. 35, 6-25-1797; vol. 35, 6-26-1797; vol. 35, 7-4-1797.

83   Ibid., vol. 27, 12-13-1783; vol. 28, 8-18-1786; vol. 30, 8-18-1789; vol. 30, 1-9-1790; vol. 35, 9-19-1796.

84   Ibid., vol. 23, 11-23-1781 vol. 30, 6-20-1788; vol. 30 12-23-1778.

85   Ibid., There are 55 examples. See for example vol. 13, 11-11-1778.

86   Ibid., vol. 3, 4- 25-1773.

87   Ibid., vol. 29, 10-10-1787.

88   Ibid., vol. 35, 3-2-1789.

89   Ibid., vol. 29, 4-25-1788.

90   Ibid., vol. 30, April 1789. Note Boller had no comment on this passage.

91   WGW, vol. 13, 11-11-1778.

92   Ibid., vol. 23, 11-23-1781.

93   The London Chronicle in the September 21 to 23, 1779 edition no. 3561, p. 288.

94   James McGoldrick tells more details of Reverend Boucher’s break with the colonists: “Fearing an open breach with Britain, Boucher tried unsuccessfully to organize the Anglican clergy in America into a solid block of support for the crown. As a minister of the Church of England, Boucher had taken a solemn oath of allegiance to the crown, and no amount of pressure could persuade him to violate it. . . .When Britain closed Boston harbor after the Tea party, American resisters appealed for supplies to be sent to Boston so that the Patriots would suffer no loss of physical necessities. When asked to appeal from his pulpit for aid to the Boston rebels, Boucher refused. After this he was a marked man, and several threats were made against his life.” (James McGoldrick, “1776: A Christian Loyalist View” in Fides Et Historia, fall 1977, p. 32.) The stress of the final days of his ministry in the colonies became so great, that he literally preached with armed force close at hand. Boucher himself wrote, “I never after went into a pulpit without something very disagreeable happening. I received sundry messages and letters threatening me with the most fatal consequences if I did not . . . preach what should be agreeable to the friends of America. All the answer I gave to these threats was in my sermons, in which I uniformly and resolutely declared that I never would suffer any merely human authority to intimidate me from performing what . . . I . . . knew to be my duty to God and His Church.” Jonathan Boucher, Reminiscences of a American Loyalist, ed. J. Bouchier (Port Washington, NY: Kennikat, 1967), p. 113. Thereafter, Boucher’s pulpit ministry was adorned with pistols on the pulpit itself and his own public declaration of “repelling violence with violence.” (Ibid.)

95   Boucher, Reminiscences, p. 49

96   McGoldrick, “1776: A Christian Loyalist View” p. 33.

97   Flexner, Johnson, His Excellency, etc.

98   WGW, vol. 7, 2-22-1777.

99   Ibid., vol. 37, Last Will and Testament, 1799.

100 Ibid., vol. 25, 11-14-1782.

101 To Lt. Col. John Laurens, he wrote, WGW vol. 20, 10-13-1780

“Believe me sincere when I assure you, that my warmest wishes accompany Captn. Wallops endeavours and your expectations of exchange; and that nothing but the principle of Justice and policy wch. I have religiously adhered to of exchanging Officers in the order of their Captivity (where rank would apply) has prevented my every exertion to obtain your release and restoration to a family where you will be receiv’d with open arms by every individual of it; but from none with more cordiality and true affection than Your Sincere friend etc.” In General Orders he writes,

“The Honorable The Congress having been pleased by their Proclamation of the 21st. of November last to appoint Wednesday the 30th. instant as a day of Thanksgiving and Praise for the great and numerous Providential Mercies experienced by the People of These States in the course of the present War, the same is to be religiously observed throughout the Army in the manner therein directed, and the different Chaplains will prepare discourses suited to the Occasion.”
In General Orders, he writes,

The Honorable Congress having thought proper to recommend to The United States of America to set apart Wednesday the 22nd. instant to be observed as a day of Fasting, Humiliation and Prayer, that at one time and with one voice the righteous dispensations of Providence may be acknowledged and His Goodness and Mercy toward us and our Arms supplicated and implored; The General directs that this day also shall be religiously observed in the Army, that no work be clone thereon and that the Chaplains prepare discourses suitable to the Occasion.”
He wrote to Robert Cary & Co. from Mount Vernon on July 25, 1769:

“Gentn: Inclosd you will receive Invoices of Goods wanted for myself and Master Custis for this place and our Plantations on York River, as also for Miss Custis which I beg may be sent by Captn. Johnstoun if the Orders gets to hand in time, if not by any other Vessel bound to this River. But if there are any Articles containd in either of the respective Invoices (Paper only excepted) which are Tax’d by Act of Parliament for the purpose of Raising a Revenue in America, it is my express desire and request, that they may not be sent, as I have very heartly enterd into an Association (Copies of which, I make no doubt you have seen otherwise I shoud have Inclosed one) not to Import any Article which now is or hereafter shall be Taxed for this purpose untill the said Act or Acts are repeal’d. I am therefore particular in mentioning this matter as I am fully determined to adhere religiously to it, and may perhaps have wrote for some things unwittingly which may be under these Circumstances.”
He wrote in his General Orders from Head Quarters in Cambridge on July 16, 1775,

“The Continental Congress having earnestly recommended, that “Thursday next the 20th. Instant, be observed by the Inhabitants of all the english Colonies upon this Continent, as a Day of public Humiliation, Fasting and Prayer; that they may with united Hearts and Voice unfeignedly confess their Sins before God, and supplicate the all wise and merciful disposer of events, to avert the Desolation and Calamities of an unnatural war.” The General orders, that Day to be religiously observed by the Forces under his Command, exactly in manner directed by the proclamation of the Continental Congress: It is therefore strictly enjoin’d on all Officers and Soldiers, (not upon duty) to attend Divine Service, at the accustomed places of worship, as well in the Lines, as the Encampments and Quarters; and it is expected, that all those who go to worship, do take their Arms, Ammunitions and Accoutrements and are prepared for immediate Action if called upon. If in the judgment of the Officers, the Works should appear to be in such forwardness as the utmost security of the Camp requires, they will command their men to abstain from all Labour upon that solemn day”.
He wrote to Brig. Gen. Wm. Maxwell from Head Quarters in Morris Town on February 12, 1777,

“Sir: In answer to your Letter of the 9th. Instt., respecting the case of the young Men of Eliza. Town, who refuse to take the Oath of Allegiance to the States, or to withdraw within the Enemy’s lines, and discourage all the Militia round about them; I would observe, that tho’ it is my desire to have the terms and Conditions of my Proclamation religiously complied with, yet I do not intend that it shall be made a Shelter for our Enemies to injure us under, with impunity.”

102 WGW, vol. 35, 10-9-1795.

103 Ibid., vol. 34, 1-22-1795.

104 Ibid., vol. 20, 10-18-1780.

105 Ibid., vol. 2, 4-17-1758.

106 Ibid., vol. 34, 12-24-1795.

107 Ibid., vol. 30, 5-29-1789.

108 Ibid., vol. 30, 9-28-1789.

109 Ibid., vol. 8, 6-8-1777.

110 Ibid., vol. 32, 6-22-1792.

111 Ibid., vol. 35, 3-3-1797.

112 Ibid., vol. 31, 12-1790.

113 Ibid., vol. 30, 10-9-1789.

CHAPTER 29

1     WGW, vol. 29 4-28-1788.

2     Flexner, The Indispensable Man, p. 216.

3     There are many examples. For one example, see WGW, vol. 9, 10-18-1777. See also the sermon by Ezra Stiles in Washington’s library entitled: The United States elevated to Glory and Honor....May 8, 1783. Lane, Washington Collection, Boston Athenaeum, p. 194.

4     The Reverend Dr. Donald Binder, in an interview with Peter Lillback and Jerry Newcombe, 2005.

5     WGW, vol. 6, 12-18-1776.

6     Ibid., vol. 21, 3-9-1781. To Reverend William Gordon.

7     WGW vol. 29 4-28-1788.

8     See Ibid., vol. 9, 10-27-1777; vol.11, 3-1-1778; vol. 11, 5-30-1778;vol. 21, 3-89-1781; vol. 24, 6-5-1782; vol. 28, 8-1-1786; vol. 33, 9-25-1794; vol. 35, 3-30-1796; vol. 35, 6-8-1769; vol. 35, 10-12-1796; vol. 35, 3-2-1797; vol. 35, 3-3-1797; vol. 37, 11-22-1799.

9     See Ibid., vol. 17, 11-1-1779; vol. 21, 1-31-1781; vol. 30, 8-28-1788.

10   See Ibid., vol. 15, 5-29-1779; vol. 27, 10-15-1783.

11   See Ibid., vol. 30, 1-18-1790.

12   There are many examples. For a sampling, see Ibid., vol. 26, 4-18-1783; vol. 5, 6-16-1776; vol. 5, 7-10-1776; vol. 5, 8-12-1776; vol. 5, 8-13-1776; vol. 6, 12-14-1776; vol. 9, 9-10-1777; vol. 31, 8-14-1790; vol. 27, 12-9-1783.

13   See Ibid., vol. 12, 8-20-1778; vol. 21, 3-26-1781.

14   See Ibid., vol. 4, 1-14-1776; vol. 29, 5-28-1788; vol. 30, 7-20-1788.

15   See Ibid., vol. 27, 12-6-1783.

16   See Ibid., vol. 10. 11-8-1777.

17   See Ibid., vol. 27, 10-12-1783.

18   See Ibid,. vol. 10, 11-30-1777; vol. 3, 8-20-1775; vol. 5, 8-20-1776; vol. 9, 10-19-1777; vol. 11, 4-2-1778; vol. 29, 4-28-1788; vol. 32, 6-10-1792.

19   See Ibid., vol. 31, 7-28-1791; vol. 12, 9-6-1778; vol. 36, 7-13-1798; vol. 36, 7-25-1798; vol. 36, 8-15-1798.

20   See Ibid., vol. 30, 4-16-1789.

21   See Ibid., vol. 21, 3-26-1781.

22   See Ibid., vol. 27, 7-10-1783.

23   See Ibid., vol. 27, 6-11-1783; vol. 27, 8-21-1783; vol. 11, 5-2-1778; vol. 21, 4-15-1781.

24   See George Washington Papers at the Library of Congress, 1741-1799: Series 2 Letterbooks, Letter book 38, Images 147-148.

25   Mary Thompson interview with Peter Lillback and Jerry Newcombe, 2005.

26   According the Noah Webster’s 1828 Dictionary, a Deist was “One who believes in the existence of a God, but denies revealed religion, but follows the light of nature and reason, as his only guides in doctrine and practice; a freethinker.” Noah Webster’s 1828 American Dictionary.

27   WGW, vol. 12, 8-20-1778.

28   Ibid., vol. 11, 8-20-1778.

29   Ibid., 31, 8-17-1790; 3, 9-15-1755; 24, 3-21-1782; 3, 7-18-1775; 5, 7-11-1776; 27, 8-21-1783; 27, 11-7-1783; 27, 11-10 1783; 31, 6-4-1790; 30, 5-9-1789; 32, 11-6-1792; 33, 9-23-1793; 35, 2-17-1797.

30   Ibid., 1, 7-18-1755; 2, 7-20-1758; 36, 8-15-1798; 5, 5-13-1776; [see also 21, 4-15-1781; 11, 5-2-1778].

31   Ibid., 37, 1-20-1799; 30, 7-20-1788; 30, 8-31-1788; 2, 9-1-1758; 3, 4-25-1773; 30, 8-18-1788.

32   Ibid., 2, 9-1-1758; 3, 4-25-1773; 7, 2-24-1777; 11, 3-1-1778; 17, 11-18-1779; 7, 2-24-1777; 33, 5-26-1794; 35, 3-30-1796; 35, 3-2-1797; 36, 8-31-1797; 36, 7-4-1798; 37, 12-28-1798; 37, 1-20-1799; 37, 6-24-1799; 5, 5-13-1776.

33   Ibid., 9, 8-10-1777; 35, 3-30-1796.

34   Ibid., 27, 7-10-1783; 27, 12-6-1783; 4, 3-25-1776; 11, 3-1-1778; 12, 9-6-1778; 28, 9-5-1785; 28, 5-10-1786; 35, 3-30-1796 (3); 35, 5-15-1796; 35, 3-2-1797; 36, 2-27-1798; 36, 7-25-1798; 36, 8-15-1798; 33, 5-25-1794.

35   Ibid., 9, 10-27-1777; 10, 11-30-1777; 27, 7-10-1783; 5, 8-13-1776; 28, 8-18-1786.

36   Ibid., 23, 1-27-1793.

37   Ibid., 27, 7-8-1783; 29, 5-28-1788; 21, 4-15-1781.

38   Ibid., 4, 3-28-1776; 5, 5-13-1776; 2, 4-23-1758; 2, 6-20-1762; 4, 3-24-1776; 4, 3-25-1776; 4, 3-31-1776; 27, 12-6-1783; 30, 10-3-1789; 11, 5-30-1778; 14, 4-2-1779; 20, 10-13-1780; 21, 3-9-1781; 17, 11-18-1779; 21, 3-26-1781; 23, 10-20-1781; 27, 11-2-1783; 27, 11-10-1782; 27, 12-13-1783; 27, 12-23-1783; 29, 12-4-1786; 30, 5-9-1789; 32, 6-10-1792; 32, 1-27-1793; 5, 5-13-1776; 20, 9-26-1780; 34, 2-22-1795.

39   Ibid., 11, 3-1-1778; 12, 9-6-1778; 15, 5-29-1779; 28, 5-10-1786; 29, 6-19-1788; 33, 5-26-1794; 36, 7-4-1798; 33, 9-14-1794.

40   Ibid., 9, 10-27-1777; 28, 9-5-1785; 32, 6-10-1792; 33, 3-2-1794; 35, 5-15-1796.

41   Ibid., 26, 6-8-1783; 27, 12-6-1783; 9, 10-18-1777; 13, 10-15-1778; 37, 1-20-1799.

42   Ibid., 14, 5-4-1779; 30, 8-29-1788.

43   Ibid., 11, 3-1-1778.

44   Ibid., 21, 4-15-1781(2).

45   Ibid., 31, 7-28-1791; 36, 8-15-1798.

46   Ibid., 27, 7-10-1783; 12, 9-6-1778; 21, 3-26-1781; 36, 7-25-1798; 36, 8-15-1798.

47   Ibid., 3, 4-25-1773.

48   Ibid., 10, 2-28-1778; 27, 7-10-1783; 28, 5-10-1786; 33, -26-1794; 36, 8-15-1798.

49   Ibid., 26, 6-2-1783; 28, 8-1-1786; 36, 7-13-1798; 36, 7-25-1798.

50   Ibid., 3, 4-25-1773; 11, 3-1-1778; 17, 11-18-1779; 24, 6-30-1782; 33, 8-4-1793; 35, 3-30-1796; 35, 6-8-1796; 35, 3-2-1797; 36, 3-27-1798; 36, 8-15-1798; 37, 6-24-1799; 33, 9-14-1794; 35, 3-30-1796.

51   Ibid., 31, 8-17-1790; 27, 8-2-1783; 5, 6-16-1776; 5, 7-10-1776; 5, 8-8-1776, 5, 8-12-1776; 5, 8-13-1776; 5, 8-14-1776; 5, 8-18-1776; 5, 8-22-1776; 6, 12-14-1776; 6, 12-18-1776; 9, 10-3-1777; 9, 9-10, 1777; 9, 10-10-1777; 10, 11-20-1777; 26, 4-18-1783; 27, 8-4-1783; 27, 12-13-1783.

52   Ibid., 37, 11-22-1799.

53   Ibid., 11, 8-20-1778; 2, 9-28-1758; 21, 3-26-1781; 21, 5-15-1781; 35, 10-12-1796; 9, 10-15-1777.

54   Ibid., 30, 7-20-1788; 4, 1-14-1776; 29, 5-28-1788.

55   Ibid., 9, 10-18-1777; 2, 9-10-1757; 5, 5-13-176; 11, 5-2-1778.

56   Ibid., 9, 10-27-1777; 9, 10-18-1777.

57   Ibid., 30, 10-3-1789; 4, 11-28-1775; 4, 11-13-1775; 4, 2-17-1776; 5, 7-11-1776; 23, 11-23-1781.

58   Ibid., 27, 12-6-1783; 5, 6-13-1776; 5, 6-24-1776; 11, 3-1-1778; 14, 4-2-1779; 27, 7-10-1783; 27, 8-21-1783; 27, 11-10-1783; 30, 4-16-1789; 30, 1-8-17990; 33, 9-25-1794.

59   Ibid., 30, 7-20-1788; 30, 8-31-1788; 27, 10-12-1783; 17, 11-1-1779; 17, 11-18-1779; 29, 4-28-1788; 31, 7-28-1791; 33, 9-25-1794; 11, 5-2-1778.

60   Ibid., 35, 12-13-1796.

61   Ibid., 1, 8-2-1755; 27, 10-15-1783.

62   Ibid., 30, 10-3-1789; 5, 8-20-1776; 13, 12-22-1778.

63   Ibid., 27, 10-12-1783; 12, 7-4-1778; 21, 1-31-1781; 22, 7-21-1781; 35, 4-24-1797; 36, 2-11-1798; 31, 10-25-1791.

64   Ibid., 27, 10-15-1783; 27, 2-14-1784; 35, 10-12-1796.

65   Ibid., 30, 5-9-1789; 33, 9-2-1793; 33, 9-23-1793; 33, 10-4-1794; 33, 3-2-1794; 36, 7-13-1798.

66   Ibid., 24, 6-28-1782; 30, 4-16-1789.

67   Ibid., 4, 3-28-1776; 31, 7-28-1791; 37, 12-13-1798; 9, 9-13-1777; 27, 8-1-1783; 24, 5-4-1782; 24, 6-5-1782; 30, 1-8-1790; 31, 6-4-1790; 32, 5-20-1792; 33, 8-19-1792; 33, 9-2-1793; 35, 12-15-1796; 35, 4-24-1797.

68   Ibid., 30, 6-28-1788.

69   Ibid., 1, 7-18-1775.

70   Ibid., 2, 9-10-1757; 3, 5-10-1774; 31, 10-15-1791; 33, 5-25-1794.

71   Ibid., 3, 4-25-1773; 9, 8-10-1777; 31 3-8-1792; 33, 12-28-1793; 35, 3-30-1796; 35, 3-30-1796; 35, 6-8-1796; 35, 3-2-1797; 36, 8-31-1797; 36, 2-27-1798; 36, 8-15-1798; 37, 6-24-1799; 33, 9-14-1794.

72   Ibid., 4, 3-7-1776.

73   Ibid., 15, 5-29-1779.

74   Ibid., 4, 3-7-1776; 34, 3-27-1796; 35, 3-30-1796; 35. 3-30-1796; 36, 2-27-1798; 37, 6-24-1799; 33, 5-25-1794.

75   Ibid., 9, 10-27-1777; 12, 9-6-1778; 30, 8-18-1788; 33, 10-4-1794; 37, 10-27-1799; 37, 11-22-1799; 33, 5-25-1794.

76   Ibid., 28, 5-10-1786.

77   Ibid., 30, 7-20-1788; 31, 7-28-1791; 21, 3-26-1781; 35, 3-3-1797.

78   Ibid., 13, 10-15-1778; 32, 8-19-1792; 33, 5-26-1794.

79   Ibid., 13, 10-15-1778.

80   Ibid., 4, 3-7-1776; 11, 4-12-1778.

81   Ibid., 3, 8-20-1775; 3, 12-10-1775; 4, 1-1-1776; 4, 2-26-1776; 5, 8-14-1776; 5, 8-22-1776; 6, 10-9-1776; 6, 12-14-1776; 6, 12-18-1776; 7, 2-14-1777; 9, 9-10-1777; 9, 10-3-1777; 9, 10-10-1777; 9, 10-15-1777; 26, 4-18-1783; 27, 11-7-1783; 28, 8-22-1785; 32, 11-6-1792; 33, 9-23-1793; 34, 12-16-1795; 35, 11-28-1796; 35, 12-13-1796; 35, 2-17-1797.

82   Ibid., 30, 10-3-1789; 11, 4-12-1778; 14, 4-2-1779; 21, 4-15-1781; 31, 10-25-1791.

83   Ibid., 4, 11-14-1775; 11, 5-30-1778; 27, 8-21-1783; 27, 11-10-1783; 27, 12-23-1783; 30, 1-18-1790; 33, 8-4-1793; 36, 10-15-1797; 11, 5-2-1778; 31, 10-25-1791.

84   Ibid., 9, 10-18-1777; 11, 5-30-1778; 21, 3-9-1781; 27, 12-23-1783; 13, 12-22-1778.

85   Ibid., 11, 5-30-1778; 27, 11-10-1783; 33, 3-2-1794.

86   Ibid., 27, 8-21-1783; 21, 4-15-1781.

87   Ibid., 27, 6-11-1783; 31, 7-28-1791.

88   Ibid., 27, 6-11-1783; 13;12-22-1778.

89   Ibid., 30, 5-9-1789; 33, 9-23-1793.

90   Ibid., 11, 5-2-1778.

91   Ibid., 23, 10-20-1781.

92   Ibid., 37, 1-20-1799, 5, 5-31-1776; 4, 1-14-1776; 23, 11-23-1781; 29, 6-19-1788; 36, 3-27-1798; 37, 11-22-1799.

93   Ibid., 5, 8-13-1776; 7, 3-2-1777; 30, 6-28-1788; 37, 11-22-1799.

94   Ibid., 31, 7-28-1791; 5, 5-13-1776; 37, 12-13-1798; 13, 12-18-1778; 33, 8-4-1793; 33, 9-23-1793; 35, 6-26-1797; 36, 7-13-1798; 5, 5-13-1776.

95   Ibid., 37, 1-20-1799; 3, 7-18-1775; 6, 12-18-1776; 5, 8-8-1776; 3, 6-23-1775; 9, 9-10-1777; 9, 10-3-1777; 9, 10-19-1777; 15, 7-29-1779; 30, 8-28-1788; 28, 8-18-1786; 35, 8-5-1796; 35, 10-12-1796; 36, 7-13-1798; 37, 10-27-1799; 37, 11-3-1799.

96   Ibid., 4, 4-15-1776; 21, 3-9-1781.

97   Ibid., 5, 5-13-1776; 3, 6-18-1775; 7, 1-22-1777; 33, 9-25-1794; 33, 10-4-1794; 5, 5-13-1776.

98   Ibid., 33, 5-25-1794.

99   Ibid., 2, 7-20-1758; 33, 9-2-1793; 21, 4-15-1781.

100 Ibid., 9, 9-13-1777; 32, 5-20-1792.

101 Ibid., 2, 7-20-1758; 17, 11-1-1779; 30, 4-16-1789; 32, 6-10-1792.

102 Ibid., 29, 4-28-1788.

103 Ibid., 37, 11-22-1799.

104 Ibid., 24, 7-18-1782; 27, 12-9-1783; 35, 10-12-1796.

105 Ibid., 10, 1-29-1778; 13, 11-11-1778; 14, 5-4-1779; 16, 10-20-1779; 19, 8-20-1780; 36, 2-11-1798.

106 Ibid., 30, 1-8-1790; 27, 10-25-1784.

107 Ibid., 5, 8-7-1776; 7, 1-24-1777.

108 Ibid., 12, 9-6-1778; 21, 1-31-1781.

109 Ibid., 10, 11-8-1777; 14, 5-4-1779.

110 Ibid., 10, 11-20-1777.

111 Ibid., 35, 9-19-1796.

112 Ibid., 29, 4-28-1788.

113 Ibid., 5, 5-31-1776.

114 Ibid., 7, 3-2-1777; 21, 4-15-1781.

115 Ibid., 9, 10-18-1777.

116 Ibid., 26, 6-8-1783, 36, 2-11-1798.

117 Ibid., 4, 3-28-1776; 10, 11-30-1777.

118 Ibid., 1, 8-17-1755; 3, 6-18-1775; 27, 8-21-1783; 35, 4-24-1797.

119 Ibid., 24, 3-21-1782; 1, 11-9-1756; 30, 7-20-1788; 4, 4-15-1776; 5, 8-20-1776; 6, 12-18-1776; 4, 3-31-1776; 7, 1-22-1777; 1, 7-18-1755; 11, 5-30-1778; 27, 11-10-1783; 32, 6-10-1792; 33, 8-4-1793; 33, 9-23-1793; 35, 10-12-1796; 35, 3-3-1797; 35, 6-26-1797; 36, 10-15-1797; 36, 8-15-1798; 37, 12-30-1798; 37, 11-3-1799; 20, 9-26-1780.

120 Ibid., 27, 7-10-1783; 5, 5-20-1776; 5, 6-13-1776; 27, 12-6-1783; 11, 5-30-1778; 12, 9-6-1778; 30, 6-29, 1788; 35, 3-3-1797; 36, 10-15-1797; 37, 11-3-1799.

121 Ibid., 31, 7-28-1791; 5, 5-31-1776; 17, 11-1-1779.

122 Ibid., 3, 6-18-1775; 3, 6-23-1775; 35, 10-12-1796.

123 Ibid., 4, 3-28-1776; 27, 8-2-1783; 5, 7-10-1776; 12, 9-6-1778.

124 Ibid., 1, 6-12-1754.

125 Ibid., 37, 1-20-1799; 19, 8-14-1780; 7, 3-2-1777; 13, 12-18-1778; 15, 7-29-1779; 32, 6-10-1792.

126 Ibid., 27, 10-15-1783; 27, 10-15-1783; 28, 3-30-1785.

127 Ibid., 30, 4-17-1789; 21, 4-15-1781.

128 Ibid., 2, 9-10-1757; 3, 5-10-1774; 31, 10-25-1791.

129 Ibid., 30, 8-31-1788; 27, 9-23-1784; 29, 12-4-1786; 30, 3-22-1789; 37, 8-19-1799; 31, 10-15-1791; 34, 2-22-1795.

130 Ibid., 28, 5-10-1786.

131 Ibid., 33, 5-26-1794.

132 Ibid., 2, 7-20-1758; 4, 3-28-1776.

133 Ibid., 31, 8-17-1790; 4, 11-13-1775; 5, 6-24-1776; 9, 10-19-1777; 9, 9-13-1777; 24, 6-30-1782; 27, 12-13-1783; 11, 5-2-1778.

134 Ibid., 5, 6-13-1776; 12, 9-6-1778; 9, 10-15-1777.

135 Ibid., 9, 10-27-1777; 2, 11-28-1758.

136 Ibid., 9, 10-18-1777.

137 Ibid., 4, 1-14-1776.

138 Ibid., 5, 5-13-1776, 5, 5-13-1776; 21, 4-15-1781.

139 Ibid., 11, 8-20-1778.

140 Ibid., 6, 10-6-1776.

141 Ibid., 8, 7-4-1777.

142 Ibid., 10, 11-20-1777.

143 Ibid., 12, 7-4-1778.

144 Ibid., 17, 11-18-1779; 17, 11-18-1779.

145 Ibid., 20, 10-13-1780; 28, 8-18-1786; 20, 10-1-1780.

146 Ibid., 11, 8-20-1778; 7, 1-24-1777.

147 Ibid., 9, 10-15-1777.

148 Ibid., 30, 11-18-1789.

149 Ibid., 33, 9-23-1793; 36, 7-25-1798; 35, 3-3-1797.

150 Ibid., 7, 1-22-1777; 27, 8-21-1783; 30, 8-28-1788.

151 Ibid., 28, 8-22-1785; 27, 11-7-1783.

152 Ibid., 5, 5-13-1776; 4, 10-5-1775; 9, 10-15-1777; 20, 9-26-1780; 20, 9-26-1780; 20, 10-10-1780.

153 Ibid., 24, 6-30-1782; 33, 5-26-1794; 35, 10-12-1796.

154 Ibid., 27, 1-21-1784; 27, 1-22-1784.

155 Ibid., 21, 4-15-1781; 35, 12-7-1796; 37, 11-3-1799.

156 Ibid., 27, 8-2-1783; 4, 11-14-1775; 5, 8-20-1776; 5, 8-8-1776; 36, 7-13-1798; 37, 11-22-1799; 21, 4-15-1781.

157 Ibid., 30, 7-20-1788.

158 Ibid., 30, 7-20-1788; 30, 1-18-1790.

159 Ibid., 32, 6-10-1792; 33, 3-2-1794.

160 Ibid., 35, 5-15-1796.

161 Ibid., 35, 8-5-1796.

162 Ibid., 35, 10-12-1796; 35, 4-24-1797.

163 Ibid., 35, 10-12-1796; 35, 4-24-1797; 37, 11-3-1799; 31, 10-25-1791; 35, 12-7-1796.

164 Ibid., 35, 12-15-1796; 36, 3-27-1798; 32, 8-26-1792.

165 Ibid., 1st inaugural address, final remarks to Congress. In light of this extensive, expansive and heartfelt belief in Providence, Flexner’s claim that Washington owed the Providential language to his speech writers is simply ludicrous. Washington used his “Doctrine of Providence” throughout his life. His dramatic experiences of Providential care were expressed in his many private letters, as well as in his public speeches that were prepared for him.

166 Ibid., vol. 3, 6-18-1775.

167 Ibid., vol. 3, 6-23-1775.

168 Ibid., vol. 30, 7-20-1788.

169 Sparks, The Writings of George Washington, vol. III, p. 341.

170 WGW vol. 4, 3-31-1776 to John Augustine.

171 Ibid., vol. 8, 7-4-1777.

172 Ibid., vol. 9, 10-19-1777.

173 Ibid., vol. 9, 10-27-1777.

174 Ibid., vol. 35, 1796.

175 Ibid., vol. 26, 6-8-1783.

176 Ibid., vol. 27, 6-11-1783.

177 Ibid., vol. 29, 6-19-1788.

CHAPTER 30

1     WGW, vol. 10, 1-29-1778. To the Committee of Congress.

2     Jackson, Twohig, Diaries of George Washington, search April 3, 1768.

3     Ibid., May 29, 1768.

4     1662 Book of Common Prayer.

5     WGW, vol. 29, 4-28-1788.

6     Ibid., vol. 11, 3-1-1778.

7     Ibid., vol. 35, 3-30-1796.

8     Ibid., vol. 36, 2-27-1798.

9     Ibid., vol. 36, 8-15-1798.

10   Varnum Lansing Collins, President Witherspoon (New York: Arno Press and The New York Times, 1969), I:197-98.

11   WGW, vol. 26, Circular to the States.

12   Schaff, Creeds of Christendom, vol. 3 p. 488.

13   WGW, vol. 30, Thanksgiving Proclamation.

14   Ibid., vol. 34, Sixth Annual Address to Congress.

15   Ibid., vol. 35, 3-3-1797.

16   Ibid., vol. 30, Proposed Address to Congress. Paul Boller co-wrote a book in 1989 entitled They Never Said It and there he included this quote. The facts are this: It is true that Washington did not use this lengthy speech that he had written. He may have used various sources along with his own text to compose it. But it is undeniable that he wrote it in his own hand, and the text is in the Washington Papers. Thus it is truly his writing. For him to have anticipated using it for his speech shows that it was well within his personal understanding of what he believed. So he may never have “said it,” but he in fact “wrote it,” which is all that matters for our purposes. Thus the fact that Joseph J. Ellis refers to this proposed speech, but he does not include the text, does not minimize or negate the force of these words that Washington wrote and contemplated sending to Congress.

17   WGW, vol. 29, 4-25-1788.

18   Ibid., vol. 26, Circular to the States.

19   Ibid., vol. 7, 1-22-1777.

20   Ibid., vol. 12, 8-20-1778.

21   Ibid., vol. 35, 11-28-1796.

22   Ibid., vol. 36, 7-25-1798.

23   Rhodehamel, George Washington: Writings, p. 944.

24   WGW, vol. 10, 1-29-1778. To the Committee of Congress.

25   See Chapter 30. For instance, Christmas in 1769 fell on Monday. Washington’s diary entry for Christmas Sunday, December 24, says, “Went to Prayers, and dined afterwards at Colo. Lewis.

26   Here are the scripture passages George Washington and the other worshipers heard during the Christmas service. These passages come from the Anglican Church’s Book of Common Prayer (1662):
“The Nativity of our Lord, or the Birth-day of Christ, Commonly called Christmas-Day.
The Epistle. Heb. 1. 1.
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
The Gospel. St. John. 1. 1.

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

27   Jackson, Twohig, Diaries of George Washington, December 25, 1770

28   One of Washington’s important victories, i.e., important for morale, was the Battle of Trenton, fought on Christmas day 1776.

29   Rhodehamel, George Washington: Writings, p. 526.

30   WGW, vol. 35, December 19, 1796.

31   Ibid., vol. 37, January 20, 1799.

32   Ibid., vol. 37, April 25, 1799.

33   See the chapters on “Did Washington Avoid the Name of Jesus Christ?,” “Washington and the Bible,” and the appendix of Washington’s Biblical Allusions.

34   The Book of Common Prayer

35   Jackson, Twohig, Diaries of George Washington 1768, Easter fell on April 3.

36   GWP: Series 1a. George Washington, School Copy Book: Volume 1, 1745 Images 50-54.

37   WGW, vol. 17, general Orders, November 27, 1779.

38   Jackson, Twohig, Diaries of George Washington, June 2, 1754.

39   Book of Common Prayer.

40   Norman Cousins, In God We Trust—The Religious Beliefs and Ideas of the American Founding Fathers (NY: Harper & Brothers, 1958), p. 60.

41   Sparks, The Writings of George Washington, vol. VI, p. 36.

42   We considered these in the previous chapter.

43   Schaff, Creeds of Christendom, vol. 3 p. 486.

44   Rhodehamel, George Washington: Writings, p. 582.

45   WGW, vol. 17, 11-27-1779.

46   Jackson, Twohig, Diaries of George Washington, 11-11-1751.

47   Ibid., 11-17.

48   Descriptions of Washington would not overlook the fact that he was a smallpox survivor. “I would not mention to you the person of this excellent man, were I not convinced that it bears great analogy to the qualifications of his mind. General Washington is now in the forty-seventh year of his age; he is a tall well-made man, rather large boned, and has a tolerably genteel address: his features are manly and bold, his eyes of a bluish cast and very lively; his hair a deep brown, his face rather long and marked with the small pox; his complexion sun burnt and without much colour, and his countenance sensible, composed and thoughtful; there is a remarkable air of dignity about him, with a striking degree of gracefulness: he has an excellent understanding without much quickness; is strictly just, vigilant, and generous; an affectionate husband, a faithful friend, a father to the deserving soldier; gentle in his manners, in temper rather reserved; a total stranger to religious prejudices, which have so often excited Christians of one denomination to cut the throats of those of another; in his morals irreproachable; he was never known to exceed the bounds of the most rigid temperance: in a word, all his friends and acquaintance universally allow, that no man ever united in his own person a more perfect alliance of the virtues of a philosopher with the talents of a general.” W. S. Baker, Character Portraits of George Washington (Philadelphia: Robert M. Lindsay, 1887), p. 12 John Bell.

49   WGW, vol. 6, December 20, 1776.

50   Ibid., vol. 5 June 13, 1776.

51   1660 Book of Common Prayer.

52   Boller, George Washington & Religion, p. 181.

53   Rhodehamel, George Washington: Writings, p. 351.

54   WGW, vol. 35, June 4, 1797.

55   See the chapter “George Washington and Communion.”

56   Johnson, George Washington The Christian, p. 59.

57   Rhodehamel, George Washington: Writings, p. 733.

58   WGW, vol. 29, February 11, 1788.

59   “But providence, for purposes beyond the reach of mortal scan, has suffered the restless and malignant passions of man, the ambitious and sordid views of those who direct them, to keep the affairs of this world in a continual state of disquietude; and will, it is to be feared, place the prospects of peace too far off, and the promised millenium at an awful distance from our day.”

60   “If this maxim [meddling as little as possible in their affairs where our own are not involved] was generally adopted Wars would cease, and our swords would soon be converted into reap-hooks, and our harvests be more abundant, peaceful, and happy. ‘Tis wonderful it should be otherwise and the earth should be moistened with human gore, instead of the refreshing streams, wch. the shedders of it might become, instruments to lead over its plains, to delight and render profitable our labours. But alas! the millenium will not I fear appear in our days.”

61   Rhodehamel, George Washington: Writings, p. 693.

62   See the appendix of Washington’s Biblical allusions.

63   WGW, vol. 3, 6-20-1773. To Burwell Bassett.

CHAPTER 31

1     WGW, vol. 17, 11-27-1779. General Orders.

2     Joseph J. Ellis, His Excellency: George Washington (New York: Alfred A. Knopf, 2004), 7. In general, he talks about “Parson Weems’ fabrications.” Ellis, His Excellency, p. 11.

3     We have provided the Daily Sacrifice prayers in full as an appendix.

4     Washington wrote to John Sullivan, December 15, 1779, “A slender acquaintance with the world must convince every man that actions, not words are the true criterion of the attachment of his friends....” He noted to Captain John Posey, September 24, 1767: “...it is Works and not Words that People will judge from, and where one Man deceives another from time to time his word being disregarded all confidence is lost.” He penned to Henry Lee a similar observation (February 13, 1789): “For I hold it necessary that one should not only be conscious of the purest intentions; but that one should also have it in his power to demonstrate the disinterestedness of his words and actions at all times, and upon all occasions.” He noted to William Heath (May 20, 1797): “there will always be found a wide difference between the words and actions of any of them [the European powers].” And one final example should cement the point that deeds were more important to Washington than mere words. He noted to John Trumbull (June 25, 1799): “the words and actions of the governing powers of that Nation [France] can not be reconciled.”

5     George Washington, 1763, George Washington letter to Robert Stewart, April 27, 1763, John Rhodehamel, ed., George Washington: Writings (New York: The Library of America, 1997), 108.

6     George Washington, speech to the Delaware Indian Chiefs, May 12, 1779, John Rhodehamel, ed., George Washington: Writings (New York: The Library of America, 1997), 351.

7     WGW, vol. 29, 5-2-1788.

8     Slaughter, The History of Truro Parish, p. 34.

9     Schaff’s Creeds of Christendom, vol. III, p. 494.

10   Book of Common Prayer (Oxford: Thomas Baskett, 1751).

11   Online Book of Common Prayer 1662.

12   See Chapter 14, note 5.

13   John Rhodehamel, ed., George Washington: Writings (New York: The Library of America, 1997), 279.

14   WGW, vol. 33, 12-23-1793.

15   Ibid., vol. 3, 9-14-1775.

16   Fitzpatrick, The Writings of George Washington, vol. V, pp. 244-245.

17   WGW, vol. 14, 4-12-1779.

18   Benson J. Lossing, The Pictorial Field-Book of the Revolution (1886), vol. II, p. 140.

19   WGW, vol. 12, 9-6-1778.

20   Rhodehamel, George Washington: Writings, p. 526.

21   WGW, vol. 30, 10-23-1789.

22   Ibid., vol. 34, 12-24-1795. To Dr. James Anderson.

23   Ibid., vol. 34, 12-24-1795. To Dr. James Anderson.

24   Ibid., vol. 17, 11-27-1779. General Orders. “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 especially for that he hath been pleased to grant us the enjoyment of health, and so to order the revolving seasons, that the earth hath produced her increase in abundance, blessing the labors of the husbandmen, and spreading plenty through the land; that he hath prospered our arms and those of our ally; been a shield to our troops in the hour of danger, pointed their swords to victory and led them in triumph over the bulwarks of the foe; that he hath gone with those who went out into the wilderness against the savage tribes; that he hath stayed the hand of the spoiler, and turned back his meditated destruction; that he hath prospered our commerce, and given success to those who sought the enemy on the face of the deep; 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; to beseech him that he would be graciously pleased to influence our public councils, and bless them with wisdom from on high, with unanimity, firmness, and success; that he would go forth with our hosts and crown our arms with victory; that he would grant to his church the plentiful effusions of divine grace, and pour out his holy spirit on all ministers of the gospel; that he would bless and prosper the means of education, and spread the light of Christian knowledge through the remotest corners of the earth; that he would smile upon the labours of his people and cause the earth to bring forth her fruits in abundance; that we may with gratitude and gladness enjoy them; that he would take into his holy protection our illustrious ally, give him victory over his enemies, and render him signally great, as the father of his people and the protector of the rights of mankind; that he would graciously be pleased to turn the hearts of our enemies, and to dispense the blessings of peace to contending nations; that he would in mercy look down upon us, pardon our sins and receive us into his favor, and finally, that he would establish the independence of these United States upon the basis of religion and virtue, and support and protect them in the enjoyment of peace, liberty and safety.”
Ibid., vol. 28, 6-30-1785. To the Countess of Huntingdon. “My Lady: In the last letter which I had the honor to write to you, I informed your Ladyship of the communication I had made to the President of Congress of your wishes to obtain Lands in the Western Territory for a number of Emigrants as a means of civilizing the Savages, and propagating the Gospel among them.”
Ibid., vol. 29, 5-2-1788. To Reverend John Ettwein. “Reverend Sir: I have received your obliging letter of the 28th of March, enclosing a copy of some remarks on the Customs, Languages &c. of the Indians, and a printed pamphlet containing the stated rules of a Society for propagating the Gospel among the Heathen for which tokens of polite attention and kind remembrance I must beg you to accept my best thanks.”
So far as I am capable of judging, the principles upon which the society is founded and the rules laid down for its government, appear to be well calculated to promote so laudable and arduous an undertaking, and you will permit me to add that if an event so long and so earnestly desired as that of converting the Indians to Christianity and consequently to civilization, can be effected, the Society of Bethlehem bids fair to bear a very considerable part in it.”
Ibid., vol. 30, 7-6-1789. To the Society of United Brethren for Propagating the Gospel. WGW, note, “On July 10 an address from the directors of the Society of United Brethren for Propagating the Gospel Among the Heathen was sent to the President from Bethlehem, Pa.
...One paragraph of the reply stated: “In proportion as the general Government of the United States shall acquire strength by duration, it is probable they may have it in their power to extend a salutary influence to the Aborigines in the extremities of their Territory. In the meantime, it will be a desirable thing for the protection of the Union to co-operate, as far as circumstances may conveniently admit, with the disinterested endeavours of your Society to civilize and Christianize the Savages of the Wilderness.”
Ibid., vol. 30, 10-23-1789. To the First Presbytery of the Eastward. “I am persuaded, you will permit me to observe that the path of true piety is so plain as to require but little political direction. To this consideration we ought to ascribe the absence of any regulation, respecting religion, from the Magna- Charta of our country. To the guidance of the ministers of the gospel this important object is, perhaps, more properly committed. It will be your care 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.”
Ibid., vol. 37, 8-28-1762. To Burwell Bassett. “Dear Sir: I was favoured with your Epistle wrote on a certain 25th of July when you ought to have been at Church, praying as becomes every good Christian Man who has as much to answer for as you have; strange it is that you will be so blind to truth that the enlightning sounds of the Gospel cannot reach your Ear, nor no Examples awaken you to a sense of Goodness; could you but behold with what religious zeal I hye me to Church on every Lords day, it would do your heart good, and fill it I hope with equal fervency.”

25   Ibid., vol. 26, 6-8-1783. Circular to the States.

26   Ibid., vol. 5, 5-12-1779. Speech to the Delaware Chiefs.

27   Ibid., vol. 30, 4-1789. Proposed Speech to Congress.

28   Ibid., vol. 24, 6-28-1782. To Ministers of the Reformed Dutch Church.

29   Ibid., vol. 3, 9-14-1775. To Benedict Arnold.

30   Ibid., vol. 29, 4-25-1788. To Marquis de Chastellux.

31   Ibid., vol. 26, 6-8-1783. Circular to the States.

32   Ibid., vol. 32, 6-21-1792. To Gouverneur Morris.

33   Some 25 times, Washington will refer in his writings to “my soul” and thereby gives us a look into his inner life. For example, Ibid., vol. 1, 5-29-1754. To Robert Dinwiddie. “...for I assure you, Hon’ble Sir, nothing is a greater stranger to my Breast, or a Sin that my Soul abhors, than that black and detestable one Ingratitude.” Ibid., vol. 2, 4-27-1763. To Robert Stewart. “...but alas! to shew my inability in this respect, I inclose you a copy of Mr. Cary’s last Acct. currt. against me, which upon my honr and the faith of a Christian is a true one, and transmitted to me with the additional aggravation of a hint at the largeness of it. Messrs. Hanbury’s have also a Ball’e against me, and I have no other corrispondants in England with whom I deal, unless it be with a namesake for trifles such as Cloaths; and for these I do not know whether the Balle. is for or against me. This upon my Soul is a genuine Acct. of my Affairs in England, here.” Ibid., vol. 7, 4-15-1777. To Landon Carter. “Your friendly and affectionate wishes for my health and success has a claim to my most grateful acknowledgements. That the God of Armies may Incline the Hearts of my American Brethren to support, and bestow sufficient abilities on me to bring the present contest to a speedy and happy conclusion, thereby enabling me to sink into sweet retirement, and the full enjoyment of that Peace and happiness which will accompany a domestick Life, is the first wish, and most fervent prayer of my Soul.”

34   WGW, vol. 26, 6-8-1783. Circular to the States.

35   Ibid., vol. 29, 2-11-1788. To Benjamin Lincoln.

36   Ibid., vol. 30, 11-3-1789. Thanksgiving Proclamation.

37   Ibid., vol. 35, 3-3-1797. To the Clergy of Philadelphia.

38   Ibid., vol. 26, 1-10-1783. To Maj. Gen. John Armstrong.

39   GWP Series 1a, George Washington, Forms of Writing, and The Rules of Civility and Decent Behavior in Company and Conversation, ante 1747, Image 25 of 36. (may be found online at www.loc.gov).

40   WGW, vol. 6, 12-25-1776. To Robert Morris.

41   Ibid., vol.23, 12-24-1781. To Major General William Heath.

42   Ibid., vol. 37, 8-28-1762. To Burwell Bassett.

43   Ibid., vol. 17, 11-27-1779. General Orders.

44   Image 9 in George Washington Papers at the Library of Congress, 1741-1799: Series 1a, George Washington, Forms of Writing, and The Rules of Civility and Decent Behavior in Company and Conversation, ante 1747.

45   WGW, vol. 30, 11-23-1789.

46   Ibid., vol. 13, 11-12-1778. To Reverend Alexander McWhorter.

47   Ibid., vol. 30, 11-23-1789.

48   Ibid., vol. 28, 6-30-1785. To the Countess of Huntingdon.

49   Ibid., vol. 28, 1-25-1785. To James Jay.

50   Ibid., vol. 3, 7-16-1775. vol. 3, General Orders. “The Continental Congress having earnestly recommended, that ‘Thursday next the 20th. Instant, be observed by the Inhabitants of all the english Colonies upon this Continent, as a Day of public Humiliation, Fasting and Prayer; that they may with united Hearts and Voice unfeignedly confess their Sins before God, and supplicate the all wise and merciful disposer of events, to avert the Desolation and Calamities of an unnatural war’.” Ibid., vol. 4, 3-6-1776. General Orders. “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.’” Ibid., vol. 5, 5-15-1776. General Orders. “The Continental Congress having ordered, Friday the 17th. Instant to be observed as a day of ‘fasting, humiliation and prayer, humbly to supplicate the mercy of Almighty God, that it would please him to pardon all our manifold sins and transgressions, and to prosper the Arms of the United Colonies, and finally, establish the peace and freedom of America, upon a solid and lasting foundation.’” Ibid., vol. 10, 11-30-1777. General Orders. “It is therefore recommended by Congress, that Thursday the 18th. day of December next be set apart for Solemn Thanksgiving and Praise; that at one time, and with one voice, the good people may express the grateful feelings of their hearts, and consecrate themselves to the service of their divine benefactor; and that, together with their sincere acknowledgements and offerings they may join the penitent confession of their sins; and supplications for such further blessings as they stand in need of. The Chaplains will properly notice this recommendation, that the day of thanksgiving may be duly observed in the army, agreeably to the intentions of Congress.” Ibid., vol. 14, 4-12-1779. General Orders The Honorable the Congress having recommended it to the United States to set apart Thursday the 6th. day of May next to be observed as a day of fasting, humiliation and prayer, to acknowledge the gracious interpositions of Providence ; to deprecate deserved punishment for our Sins and Ingratitude, to unitedly implore the Protection of Heaven; Success to our Arms and the Arms of our Ally: The Commander in Chief enjoins a religious observance of said day and directs the Chaplains to prepare discourses proper for the occasion; strictly forbiding all recreations and unnecessary labor. Ibid., vol. 17, 11-27-1779. General Orders. “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... and to dispense the blessings of peace to contending nations; that he would in mercy look down upon us, pardon our sins and receive us into his favor, and finally, that he would establish the independence of these United States upon the basis of religion and virtue, and support and protect them in the enjoyment of peace, liberty and safety.” Ibid., vol. 25, 12-18-1782. To Bartholomew Dandridge. “...for be assured Sir that a Man so devoid of principle as he is to be guilty, not only of the barefaced frauds with which he is accused; but the abominable Sin of ingratitude, will neglect no oppertunity of converting to his own use when he can do it with impunity every species of property that is committed to his care; and will do it the more readily after his reputation will have Suffered, than before. The most hardened villain, altho’ he Sins without remorse, wishes to cloak his iniquity, if possible, under specious appearances; but when character is no more, he bids defiance to the opinions of Mankind, and is under no other restraint than that of the Law, and the punishments it inflicts. Posey, I am perswaded, will be no exception to this rule; and that the sooner the Estate can be taken out of his hands the less it will suffer; as it cannot be in worse.” Ibid., vol. 1, 5-29-1754. To Robert Dinwiddie. “I am much concern’d, that your Honour should seem to charge me with ingratitude for your generous, and my undeserved favours; for I assure you, Hon’ble Sir, nothing is a greater stranger to my Breast, or a Sin that my Soul abhors, than that black and detestable one Ingratitude.” Ibid., vol. 31, 6-19-1791. To Tobias Lear. I shall communicate the same sentiments to those who are with me, that, if they do sin, it shall be with their eyes open, and under a knowledge of the consequences. Ibid., vol. 25, 1782. To Bartholomew Dandridge. “...the abominable Sin of ingratitude, will neglect no oppertunity of converting to his own use when he can do it with impunity every species of property that is committed to his care; and will do it the more readily after his reputation will have Suffered, than before. The most hardened villain, altho’ he Sins without remorse, wishes to cloak his iniquity, if possible, under specious appearances; but when character is no more, he bids defiance to the opinions of Mankind, and is under no other restraint than that of the Law, and the punishments it inflicts.”

51   Ibid., vol. 24, 6-13-1782. To Brig. Gen. Jacob Bayley. “I can only advise you to attend very critically to the Movements of the Enemy on your Borders, and to the internal Machinations of evil Men and Emissaries who may be sent among you, or be contained in your own Bosoms. And to counteract them by every Means in your power; And at the same time to keep the Exertions of the people active and alert, and always prepared for speedy Action, in Case of an Appearance of the Enemy on your frontiers.”

52   Ibid., vol. 5, 7-19-1776. “Lord Howe is arrived. He and the Genl. his Brother are appointed Commissioners to dispense pardons to Repenting Sinners.” Ibid., vol. 28, 12-17-1785. “I never should have thought of this mode of punishment, had I not viewed the Defendants as wilful and obstinate sinners; presevering after timely and repeated admonition, in a design to injure me, ...”

53   Ibid., vol. 10, 1-29-1778. To the Committee of Congress. “It is vain to exclaim against the depravity of human nature ... the experience of every age and nation has proved it .... No institution, not built on the presumptive truth of these maxims can succeed.”

54   Ibid., vol. 14, 3-31-1779. To James Warren. “Our conflict is not likely to cease so soon as every good Man would wish. The measure of iniquity is not yet filled; and unless we can return a little more to first principles, and act a little more upon patriotic ground, I do not know when it will, or, what may be the Issue of the contest.” Ibid., vol. 30, 6-28-1788. To Charles Cotesworth Pinckney. “After New York shall have acted, then only one little State will remain; suffice it to say, it is universally believed, that the scales are ready to drop from the eyes and the infatuation to be removed from the heart, of Rhode Island. May this be the case, before that inconsiderate People shall have filled up the measure of iniquity before it shall be too late!”

55   Ibid., vol. 10, 1-29-1778. “It is vain to exclaim against the depravity of human nature on this account; the fact is so, the experience of every age and nation has proved it and we must in a great measure....” Ibid., vol. 3, 5-5-1772. To Thomas Johnson. “I cannot help adding, that, his Principles have been loose; whether from a natural depravity, or distress’d circumstances, I shall not undertake to determine; change the constitution of man, before we can make it otherwise. No institution, not built on the presumptive truth of these maxims can succeed.” Ibid., vol. 10, 1-29-1778. To the Committee of Congress. “A small knowledge of human nature will convince us, that, with far the greatest part of mankind, interest is the governing principle; and that almost every man is more or less, under its influence. Motives of public virtue may for a time, or in particular instances, actuate men to the observance of a conduct purely disinterested; but they are not of themselves sufficient to produce a persevering conformity to the refined dictates and obligations of social duty. Few men are capable of making a continual sacrifice of all views of private interest, or advantage, to the common good. It is vain to exclaim against the depravity of human nature on this account; the fact is so, the experience of every age and nation has proved it and we must in a great measure, change the constitution of man, before we can make it otherwise. No institution, not built on the presumptive truth of these maxims can succeed.” Ibid., vol. 15, 5-28-1779. To Lt. col. Nicholas Rogers. “Difficult as it is to strike a likeness on so small a scale, it is the opinion of many that you have not failed in the present attempt. The dress is not less pleasing for being a copy of antiquity, it would be happy for us, if in these days of depravity the imitation of our ancesters were extensively adopted; their virtues wd. not hurt us.” Ibid., vol. 26, 3-19-1783. To the Secretary for Foreign Affairs. “By Hook or by Crook, they are certain of acquittal. In truth I am quite discouraged, and have scarce any thing left but lamentation for the want of Virtue and depravity of my Countrymen.” Ibid., vol. 29, 11-15-1786. To Bushrod Washington. “It was to these things that we owe the present depravity of the minds of so many people of this Country, and filled it with so many knaves and designing characters.” Ibid., vol. 30, 4-1789. Proposed Address to Congress. “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. Should, hereafter, those who are intrusted with the management of this government, incited by the lust of power and prompted by the Supineness or venality of their Constituents, overleap the known barriers of this Constitution and violate the unalienable rights of humanity: it will only serve to shew, that no compact among men (however provident in its construction and sacred in its ratification) can be pronounced everlasting and inviolable, and if I may so express myself, that no Wall of words, that no mound of parchmt. can be so formed as to stand against the sweeping torrent of boundless ambition on the one side, aided by the sapping current of corrupted morals on the other.” Ibid., vol. 29, 4-28-1788. To Marquis de Lafayette. “As for instance, on the ineligibility of the same person for President, after he should have served a certain course of years. Guarded so effectually as the proposed Constitution is, in respect to the prevention of bribery and undue influence in the choice of President: I confess, I differ widely myself from Mr. Jefferson and you, as to the necessity or expediency of rotation in that appointment. The matter was fairly discussed in the Convention, and to my full convictions; though I cannot have time or room to sum up the argument in this letter. There cannot, in my judgment, be the least danger that the President will by any practicable intrigue ever be able to continue himself one moment in office, much less perpetuate himself in it; but in the last stage of corrupted morals and political depravity: and even then there is as much danger that any other species of domination would prevail. Though, when a people shall have become incapable of governing themselves and fit for a master, it is of little consequence from what quarter he comes. Under an extended view of this part of the subject, I can see no propriety in precluding ourselves from the services of any man, who on some great emergency shall be deemed universally, most capable of serving the Public. Ibid., vol. 29, 12-16-1786. To James Madison. “These, and such like things, in my humble opinion, are extremely hurtful, and are among the principal causes that present depravity and corruption without accomplishing the object in view for it is not the shadow, but the substance with which Taxes must be paid, if we mean to be honest. With sentiments of sincere esteem etc.” Ibid., vol. 29, 12-26-1786. To Henry Knox. “I feel, my dear Genl. Knox, infinitely more than I can express to you, for the disorders which have arisen in these States. Good God! who besides a tory could have foreseen, or a Briton predicted them! were these people wiser than others, or did they judge of us from the corruption, and depravity of their own hearts? The latter I am persuaded was the case, and that notwithstanding the boasted virtue of America, we are far gone in every thing ignoble and bad.”

56   Ibid., vol. 13, 12-17-1778. “I see so many instances of the rascallity of Mankind, that I am almost out of conceit of my own species; and am convinced that the only way to make men honest, is to prevent their being otherwise, by tying them firmly to the accomplishmt. of their contracts.”

57   Ibid., vol. 24, 8-7-1782. To John Price Posey. “If what I have heard, or the half of it be true, you must not only be lost to the feelings of virtue, honor and common honesty; but you must have suffered an unwarrantable thirst of gain to lead you into errors which are so pregnant with folly and indiscretion, as to render you a mark for every mans arrow to level at. Can you suppose Sir, that a Manager, can dissipate his Employers Estate with impunity? That there are not Laws in every free Country by which justice is to be obtained? or, that the Heirs of Mr. Custis will not find friends who will pursue you to the end of the Earth in order to come at it? If you do, you are proceeding upon exceedingly mistaken principles. but, for a moment only let us suppose that you have taken the advantage of an unsuspecting friend; for such I am sure Mr. Custis was to you. and, that you have acted so covertly, as to elude the Law; do you believe that in the hours of cool reflection, in the moment perhaps, when you shall find that ill-gotten pelf can no longer avail you; that your conscience will not smite you severely for such complicated inequity as arises not only from acts of injustice, but the horrors of ingratitude; in abusing the confidence of a man who supposed you incapable of deceiving him, and who was willing, and I believe did, in a great degree, commit his whole property to your care? But this by the by, I do not mean to put this matter upon the footing of Conscience. Conscience, must have been kicked out of doors before you could have proceeded to the length of selling another Mans Negros for your own emolument and this too after having applyed the greatest part, or the whole of the profits of his Estate to your own benefit. Conscience again seldom comes to a Mans aid while he is in the zenith of health, and revelling in pomp and luxury upon ill gotten spoils; it is generally the last act of his life and comes too late to be of much service to others here, or to himself hereafter.”

58   Ibid., vol. 35, 12-19-1796. To George Washington Parke Custis.

59   Ibid., vol. 4, Answer to an Address from the Massachusetts Legislature. “May that being, who is powerful to save, and in whose hands is the fate of nations, look down with an eye of tender pity and compassion upon the whole of the United Colonies; may He continue to smile upon their counsels and arms, and crown them with success, whilst employed in the cause of virtue and mankind. May this distressed colony and its capital, and every part of this wide extended continent, through His divine favor, be restored to more than their former lustre and once happy state, and have peace, liberty, and safety secured upon a solid, permanent, and lasting foundation.”

60   Ibid., vol. 31, 7-28-1791. to Marquis de Lafayette.

61   Ibid., vol. 33, 11-6-1793. To the Trustees of the Public School of Germantown.

62   Ibid., vol. 35, 12-7-1796. Eighth Annual Address to Congress.

63   PGW, 2:179-181. To the Lutheran Church; PGW, 2:411-412, To the Methodist Bishops.

64   WGW, vol. 17, 11-27-1779. General Orders. “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; to beseech him that he would be graciously pleased to influence our public councils, and bless them with wisdom from on high, with unanimity, firmness, and success; ... that he would graciously be pleased to turn the hearts of our enemies, and to dispense the blessings of peace to contending nations; that he would in mercy look down upon us, pardon our sins and receive us into his favor, and finally, that he would establish the independence of these United States upon the basis of religion and virtue, and support and protect them in the enjoyment of peace, liberty and safety.
Ibid., vol. 4, 11-18-1775. General Orders. “a day of public thanksgiving “to offer up our praises, and prayers to Almighty God, the Source and Benevolent Bestower of all good; That he would be pleased graciously to continue, to smile upon our Endeavours, to restore peace, preserve our Rights, and Privileges, to the latest posterity.”
Ibid., vol. 5, 6-13-1776. To Brig. Gen. John Sullivan. “...and wishing you and your Brothers, under the Direction of a gracious Providence, to lead your Army to Conquest and Victory.”
Ibid., vol. 5, 7-10-1776. “... it behoves us to adopt such, as under the smiles of a Gracious and all kind Providence will be most likely to promote our happiness.”
Ibid., vol. 7, 4-23-1777. “All agree our claims are righteous and must be supported; Yet all, or at least, too great a part among us, withhold the means, as if Providence, who has already done much for us, would continue his gracious interposition and work miracles for our deliverance, without troubling ourselves about the matter.”
Ibid., vol. 11, 3-1-1778. To Bryan Fairfax. “The determinations of Providence are all ways wise; often inscrutable, and though its decrees appear to bear hard upon us at times is nevertheless meant for gracious purposes; in this light I cannot help viewing your late disappointment....”
Ibid., vol. 4-12-1779. General Orders. “...a day of fasting, humiliation and prayer, to acknowledge the gracious interpositions of Providence ; to deprecate deserved punishment for our Sins and Ingratitude....”
Ibid., vol. 26, 1-10-1783. To Maj. Gen. John Armstrong. “I offer you the compliments of the Season and wish you may possess health and spirits to enjoy, after we shall have seated ourselves under our own Vines and Figtrees, if it is the gracious will of Providence to permit it, the return of many happy years.”
Ibid., vol. 26, 6-8-1783. Circular to the States. “I now make it my earnest prayer, that God would have you, and the State over which you preside, in his holy protection, ...that he would most graciously be pleased to dispose us all, to do Justice, to love mercy, and to demean ourselves with that Charity, humility and pacific temper of mind, which were the Characteristicks of the Divine Author of our blessed Religion....”
Ibid., vol. 27, 11-10-1783. To Ministers of the Dutch Reformed Churches. “Having shared in common, the hardships and dangers of the War with my virtuous fellow Citizens in the field, as well as with those who on the Lines have been immediately exposed to the Arts and Arms of the Enemy, 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.”
Ibid., vol. 27, 12-6-1783. To the Legislature of New Jersey. “I am heartily disposed to join with you, Gentlemen, in adoration to that all-wise and most gracious Providence which hath so conspicuously interposed in the direction of our public affairs and the establishment of our national Independence.”
Ibid., vol. 30, 4-16-1789. To the Mayor of Alexandria. “All that now remains for me is to commit myself and you to the protection of that beneficent Being, who, on a former occasion has happly brought us together, after a long and distressing separation. Perhaps the same gracious Providence will again indulge us with the same heartfelt felicity. But words, my fellow- citizens, fail me: Unutterable sensations must then be left to more expressive silence: while, from an aching heart, I bid you all, my affectionate friends and kind neighbours, farewell!”
Ibid., vol. 30, 1-8-1790. “... to secure the blessings which a Gracious Providence has placed within our reach, will in the course of the present important Session, call for the cool and deliberate exertion of your patriotism, firmness and wisdom.”
Ibid., vol. 32, 1-27-1793. To the New Church in Baltimore. “Your prayers for my present and future felicity are received with gratitude; and I sincerely wish, Gentlemen, that you may in your social and individual capacities taste those blessings, which a gracious God bestows upon the Righteous.”
Ibid., vol. 33, 9-25-1794. Proclamation. “Now, therefore, I, George Washington, President of the United States, in obedience to that high and irresistible duty, consigned to me by the Constitution, “to take care that the laws be faithfully executed;” deploring that the American name should be sullied by the outrages of citizens on their: own Government; commiserating such as remain obstinate from delusion; but resolved, in perfect reliance on that gracious Providence which so signally displays its goodness towards this country, to reduce the refractory to a due subordination to the laws....”
Ibid., vol. 34, 11-199-1794. Sixth Annual Address to Congress. “Fellow Citizens of the Senate and of the House of Representatives: When we call to mind the gracious indulgence of Heaven, by which the American People became a nation; when we survey the general prosperity of our country, and look forward to the riches, power, and happiness, to which it seems destined; with the deepest regret do I announce to you, that during your recess, some of the citizens of the United States have been found capable of an insurrection.”

65   Ibid., vol. 3, 7-26-1775. General Orders. “The Court Martial upon the prisoners pleading Guilty and promising to behave obediently for the future, recommended him to the General’s mercy, who is pleased to pardon the prisoner.”
Ibid., vol. 4, 3-6-1776. General Orders. “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.”
Ibid., vol. 5, 5-15-1776. “The Continental Congress having ordered, Friday the 17th. Instant to be observed as a day of “fasting, humiliation and prayer, humbly to supplicate the mercy of Almighty God, that it would please him to pardon all our manifold sins and transgressions, and to prosper the Arms of the United Colonies, and finally, establish the peace and freedom of America, upon a solid and lasting foundation” — The General commands all officers, and soldiers, to pay strict obedience to the Orders of the Continental Congress, and by their unfeigned, and pious observance of their religious duties, incline the Lord, and Giver of Victory, to prosper our arms.”
Ibid., vol. 9, 8-10-1777. “From the Representation made to me respecting Brown and Murphy, I then thought that it became necessary to execute one of them by way of Example, but as you are of Opinion that the necessity is in some degree removed, and from late discoveries, that there is a possibility of their not being guilty, you have my free consent to pardon them both, as it is my most sincere wish, that whenever we are guilty of an Error in matters of this Nature, it may be on the Side of Mercy and forgiveness.”
Ibid., vol. 9, 8-17-1777. General Orders. “William Rickett of the 12th. Pennsylv. Battalion, charged with “being a sleep on his post when over prisoners,” pleaded guilty, and begged for mercy; sentenced to receive thirty nine lashes on his bare back.”
Ibid., vol. 9, 9-3-1777. General Orders. “James Martin of the 2nd. Pennsylv. regt. charged with” Being drunk and asleep on his post while sentinel over prisoners,” found guilty, and sentenced to receive one hundred lashes on his bare back; and to have the hair from the front part of his head shaved off without soap, and tar and feathers substituted in the room of the hair. Henry Hargood charged with “Desertion from the German regiment”; found guilty, and sentenced to suffer death: But for the reasons mentioned by the court, they recommend him to the Commander in Chief’s clemency and mercy. The Commander in Chief pardons the offender.”
Ibid., vol. 10, 11-3-1777. General Orders. “Forasmuch as it is the indispensible duty of all men, to adore the superintending providence of Almighty God; to acknowledge with gratitude their obligations to him for benefits received, and to implore such further blessings as they stand in need of; and it having pleased him in his abundant mercy, not only to continue to us the innumerable bounties of his common providence, but also, to smile upon us in the prosecution of a just and necessary war, for the defence of our unalienable rights and liberties.”
Ibid., vol. 11, 4-12-1778. General Orders. “The Honorable Congress having thought proper to recommend to The United States of America to set apart Wednesday the 22nd. instant to be observed as a day of Fasting, Humiliation and Prayer, that at one time and with one voice the righteous dispensations of Providence may be acknowledged and His Goodness and Mercy toward us and our Arms supplicated and implored; The General directs that this day also shall be religiously observed in the Army, that no work be done thereon and that the Chaplains prepare discourses suitable to the Occasion.”
Ibid., vol. 17, 11-27-1779. General Orders. “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 especially for that he hath been pleased to grant us the enjoyment of health, and so to order the revolving seasons, that the earth hath produced her increase in abundance, blessing the labors of the husbandmen, and spreading plenty through the land; that he hath prospered our arms and those of our ally; been a shield to our troops in the hour of danger, pointed their swords to victory and led them in triumph over the bulwarks of the foe; that he hath gone with those who went out into the wilderness against the savage tribes; that he hath stayed the hand of the spoiler, and turned back his meditated destruction; that he hath prospered our commerce, and given success to those who sought the enemy on the face of the deep; 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; to beseech him that he would be graciously pleased to influence our public councils, and bless them with wisdom from on high, with unanimity, firmness, and success; that he would go forth with our hosts and crown our arms with victory; that he would grant to his church the plentiful effusions of divine grace, and pour out his holy spirit on all ministers of the gospel; that he would bless and prosper the means of education, and spread the light of christian knowledge through the remotest corners of the earth; that he would smile upon the labours of his people and cause the earth to bring forth her fruits in abundance; that we may with gratitude and gladness enjoy them; that he would take into his holy protection our illustrious ally, give him victory over his enemies, and render him signally great, as the father of his people and the protector of the rights of mankind; that he would graciously be pleased to turn the hearts of our enemies, and to dispense the blessings of peace to contending nations; that he would in mercy look down upon us, pardon our sins and receive us into his favor, and finally, that he would establish the independence of these United States upon the basis of religion and virtue, and support and protect them in the enjoyment of peace, liberty and safety
Ibid., vol. 26, 6-8-1783. “I now make it my earnest prayer, that God would have you, and the State over which you preside, in his holy protection, that he would incline the hearts of the Citizens to cultivate a spirit of subordination and obedience to Government, to entertain a brotherly affection and love for one another, for their fellow Citizens of the United States at large, and particularly for their brethren who have served in the Field, and finally, that he would most graciously be pleased to dispose us all, to do Justice, to love mercy, and to demean ourselves with that Charity, humility and pacific temper of mind, which were the Characteristicks of the Divine Author of our blessed Religion, and without an humble imitation of whose example in these things, we can never hope to be a happy Nation.”

66   Propitious means kind or gracious.
Ibid., vol. 11, 5-5-1778. General Orders. “It having pleased the Almighty ruler of the Universe propitiously to defend the Cause of the United American-States and finally by raising us up a powerful Friend among the Princes of the Earth to establish our liberty and Independence up lasting foundations, it becomes us to set apart a day for gratefully acknowledging the divine Goodness and celebrating the important Event which we owe to his benign Interposition.”
Ibid., vol. 27, 8-2-1783. To John Gabriel Tegelaar. “May Heaven, whose propitious smiles have hitherto watched over the freedom of your republic still Guard her Liberties with the most sacred protection. And while I thus regard the welfare of your Country at large, permit me to assure you, that I shall feel a very particular desire that Providence may ever smile on your private happiness and domestic pleasures.”
Ibid., vol. 30, 4-30-1789. The First Inaugural Address. “Since 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: And since the preservation of the sacred fire of liberty, and the destiny of the Republican model of Government, are justly considered as deeply, perhaps as finally staked, on the experiment entrusted to the hands of the American people.”

67   Ibid., vol. 29, 8-15-1787. To Marquis de Lafayette. “Being no bigot myself to any mode of worship, I am disposed to indulge the professors of Christianity in the church, that road to Heaven, which to them shall seem the most direct plainest easiest and least liable to exception.”

68   George Washington Papers at the Library of Congress, 1741-1799: Series 1a, George Washington, Forms of Writing, and The Rules of Civility and Decent Behavior in Company and Conversation, ante 1747, Image 25 of 36. (may be found online at www.loc.gov).

69   Ibid., vol. 30, 4-1789. Proposed Address to Congress.

70   Ibid., vol. 37, 4-23-1799. To the Secretary of War.

71   See George Washington Papers at the Library of Congress, 1741-1799: Series 1a. George Washington, School Copy Book: Volume 1, 1745 Images 50-54.

72   The Collect for Easter-Day in the 1662 Book of Common Prayer.

73   WGW, vol. 26, 3-12-1783. To Alexander Hamilton.

74   Ibid., vol. 37, 8-28-1762. To Burwell Bassett.

75   Ibid., vol. 4, 12-18-1775. To Sir William Howe; Ibid., vol. 24, 4-21-1782. To Sir Henry Clinton.

76   Ibid., vol. 3, 9-14-1775. Instructions to Benedict Arnold.

77   Ibid., vol. 30, note, 12-21-1789. To the General Assembly of Georgia.

78   WGW, vol. 26, 6-8-1783. Circular to the States. “In what part of the Continent shall we find any Man, or body of Men, who would not blush to stand up and propose measures, purposely calculated to rob the Soldier of his Stipend, and the Public Creditor of his due? and were it possible that such a flagrant instance of Injustice could ever happen, would it not excite the general indignation, and tend to bring down, upon the Authors of such measures, the aggravated vengeance of Heaven?”

79   In deep earnestness, however, he describes the depth of Benedict Arnold’s treacherous soul as even being beyond the qualms of a “mental Hell.” Ibid., vol. 10-13-1780. To Lt. col. John Laurens. “In no instance since the commencement of the War has the interposition of Providence appeared more conspicuous than in the rescue of the Post and Garrison of West point from Arnolds villainous perfidy. How far he meant to involve me in the catastrophe of this place does not appear by any indubitable evidence, and I am rather inclined to think he did not wish to hazard the more important object of his treachery by attempting to combine two events the lesser of which might have marred the greater. A combination of extraordinary circumstances. An unaccountable deprivation of presence of Mind in a man of the first abilities, and the virtuous conduct of three Militia men, threw the Adjutant General of the British forces in America (with full proofs of Arnolds treachery) into our hands; and but for the egregious folly, or the bewildered conception of Lieutt. Colo. Jameson who seemed lost in astonishment and not to have known what he was doing I should as certainly have got Arnold. André has met his fate, and with that fortitude which was to be expected from an accomplished man, and gallant Officer. But I am mistaken if at this time, Arnold is undergoing the torments of a mental Hell. He wants feeling! From some traits of his character which have lately come to my knowledge, he seems to have been so hackneyed in villainy, and so lost to all sense of honor and shame that while his faculties will enable him to continue his sordid pursuits there will be no time for remorse.”

80   Ibid., vol. 30, 2-5-1789. To Francis Hopkinson. “Dear Sir: We are told of the amazing powers of musick in ancient times; but the stories of its effects are so surprizing that we are not obliged to believe them unless they had been founded upon better authority than Poetic assertion; for the Poets of old (whatever they may do in these days) were strangely addicted to the Marvellous; and If I before doubted the truth of their relations with respect to the power of musick, I am now fully convinced of their falsity, because I would not, for the honor of my Country, allow that we are left by Ancients at an immeasurable distance in everything; and if they could sooth the ferocity of wild beasts, could draw the trees and the Stones after them, and could even charm the powers of Hell by their musick, I am sure that your productions would have had at least virtue enough in them (without the aid of voice or instrument) to melt the Ice of the Delaware and Potomack, and in that case you should have had an earlier acknowledgment of your favor of the 1st. of December which came to hand but last Saturday.”

81   Ibid., vol. 26, 6-8-1783. Circular to States

82   In this next letter, Washington’s despair is palpable. He believes he is as low as one can go, yet his circumstances are only “the bitterest curse...on this side of the grave.” Ibid., vol. 9-30-1776. To Lund Washington. “In short, such is my situation that if I were to wish the bitterest curse to an enemy on this side of the grave, I should put him in my stead with my feelings; and yet I do not know what plan of conduct to pursue. I see the impossibility of serving with reputation, or doing any essential service to the cause by continuing in command, and yet I am told that if I quit the command inevitable ruin will follow from the distraction that will ensue. In confidence I tell you that I never was in such an unhappy, divided state since I was born. To lose all comfort and happiness on the one hand, whilst I am fully persuaded that under such a system of management as has been adopted, I cannot have the least chance for reputation, nor those allowances made which the nature of the case requires; and to be told, on the other, that if I leave the service all will be lost, is, at the same time that I am bereft of every peaceful moment, distressing to a degree. But I will be done with the subject, with the precaution to you that it is not a fit one to be publicly known or discussed. If I fall, it may not be amiss that these circumstances be known, and declaration made in credit to the justice of my character. And if the men will stand by me (which by the by I despair of), I am resolved not to be forced from this ground while I have life; and a few days will determine the point, if the enemy should not change their plan of operations; for they certainly will not — I am sure they ought not — to waste the season that is now fast advancing, and must be precious to them. I thought to have given you a more explicit account of my situation, expectation, and feelings, but I have not time. I am wearied to death all day with a variety of perplexing circumstances — disturbed at the conduct of the militia, whose behavior and want of discipline has done great injury to the other troops, who never had officers, except in a few instances, worth the bread they eat. My time, in short, is so much engrossed that I have not leisure for corresponding, unless it is on mere matters of public business.

83   WGW, vol. 24, 8-7-1782. To John Price Posey.

84   Ibid., vol. 3, 7-16-1775. General Orders.

85   Ibid., vol. 4, 3-6-1776. General Orders.

86   Ibid., vol. 17, 11-27-1779. General Orders.

87   Ibid., vol. 12, 8-20-1778. To Brig. Gen. Thomas Nelson.

88   Ibid., vol. 28, 7-25-1785. To Marquis de Lafayette.

89   For example, WGW, vol. 13, 11-5-1778. To Lt. Col. Samuel Smith.

90   For example, WGW, vol. 21, 1-30-1781. To Lt. Col. John Laurens.

91   For example, WGW, vol. 9, 8-7-1777. General Orders.

92   WGW, vol. 5, 7-9-1776. General Orders.

93   Ibid., vol. 33, 12-23-1793. To John Christian Ehler.

94   Ibid., vol. 11, 5-2-1778. General Orders.

95   Man’s spiritual nature and need of the Holy Spirit is especially seen in Washington’s General Orders for November 27, 1779 that declare Congress’ day of thanksgiving. WGW, vol. 17, 11-27-1779. General Orders. “The Honorable the 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 especially for that he hath been pleased to grant us the enjoyment of health, and so to order the revolving seasons, that the earth hath produced her increase in abundance, blessing the labors of the husbandmen, and spreading plenty through the land; that he hath prospered our arms and those of our ally; been a shield to our troops in the hour of danger, pointed their swords to victory and led them in triumph over the bulwarks of the foe; that he hath gone with those who went out into the wilderness against the savage tribes; that he hath stayed the hand of the spoiler, and turned back his meditated destruction; that he hath prospered our commerce, and given success to those who sought the enemy on the face of the deep; 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; to beseech him that he would be graciously pleased to influence our public councils, and bless them with wisdom from on high, with unanimity, firmness, and success; that he would go forth with our hosts and crown our arms with victory; that he would grant to his church the plentiful effusions of divine grace, and pour out his Holy Spirit on all ministers of the gospel; that he would bless and prosper the means of education, and spread the light of christian knowledge through the remotest corners of the earth....”

96   WGW, vol. 34, 2-10-1796.

97   Ibid., vol. 30, 8-18-1789.

98   Ibid., vol. 3, 9-14-1775.

99   Ibid., vol. 31, 3-15-1790. To a Committee of Roman Catholics.

100 Ibid., vol. 4, 1-27-1776.

101 Ibid., vol. 30, 5-26-1789.

102 Ibid., vol. 30, 5-26-1789.

103 Ibid., vol. 30, 10-29-1789.

104 Ibid., vol. 30, 10-9-1789. To the Synod of the Dutch Reformed Church in North America.

105 Ibid., vol. 30, 10-9-1789. To the Synod of the Dutch Reformed Church in North America.

106 Ibid., vol. 35, 9-19-1796.

107 Ibid., Vol 30, 10-23-1789.

108 Ibid., Vol 30, 10-23-1789.

109 Ibid., vol.4, 12-18-1775.

110 Ibid., vol. 27, 8-21-1783. To the Magistrate and Inhabitants of Elizabeth.

111 Ibid., vol. 35, 3-2-1797. To the Rector, Church Wardens, and Vestrymen of the United Episcopal Churches. “Gentlemen: To this public testimony of your approbation of my conduct and affection for my person I am not insensible, and your prayers for my present and future happiness merit my warmest acknowledgments....Believing that that Government alone can be approved by Heaven, which promotes peace and secures protection to its Citizens in every thing that is dear and interesting to them, it has been the great object of my administration to insure those invaluable ends; and when, to a consciousness of the purity of intentions, is added the approbation of my fellow Citizens, I shall experience in my retirement that heartfelt satisfaction which can only be exceeded by the hope of future happiness.” We know that this “hope of future happiness” to which Washington refers is eternal life because the letter that Washington is responding to says, “May you have the additional enjoyment of health; and of whatever else can tend to the happiness of the remainder of your life. And above all, it is our prayer, that you may at last enjoy a better Rest, in which no labor for the happiness of your fellow men will have been in vain.” George Washington Papers at the Library of Congress, 1741-1799: Series 2 Letterbooks Philadelphia United Episcopal Church to George Washington, March 2, 1797 Letterbook 40, Image 290 of 307.

112 Ibid., vol. 28, 10-1-1785.

113 Ibid., vol. 29, 5-5-1787.

114 Ibid., vol. 13, 10-12-1778.

115 Ibid., Vol 33, 5-26-1794.

116 Ibid., vol.4, 3-31-1776.

117 Ibid., vol. 1, 9- 6-1756.

118 Ibid., vol. 5, 7-2-1776.

CHAPTER 32

1     WGW, vol. 35, 6-4-1797.

2     Ibid.

3     Ibid., vol. 30, 7-20-1788. To Jonathan Trumbull. “My dear Trumbull: I have received your favor of the 20th of June and thank you heartily for the confidential information contained in it. The character given of a certain great Personage, who is remarkable for neither forgetting nor forgiving, [Note: King George III.].

4     See the chapters on Washington and Communion.

5     John Corbin, The Unknown Washington of the Republic (New York: Charles Scribner Sons, 1930), p. 43-47.

6     Weems, Life of Washington. p. 187-189.

7     WGW, vol. 8, 6-10-1777. General Orders. “It is with inexpressible regret the Commander in Chief has been driven to the necessity of doing a severe, but necessary act of Justice, as an example of what is to be expected by those daring offenders, who, lost to all sense of duty, and the obligations they owe to their Country, and to mankind, wantonly violate the most sacred engagements, and fly to the assistance of an enemy, they are bound by every tie to oppose. A spirit of desertion is alone the most fatal disease that can attend an army, and the basest principle that can actuate a soldier; Wherever it shews itself, it deserves detestation, and calls for the most exemplary punishment. What confidence can a General have in any Soldier, who he has reason to apprehend may desert in the most interesting moments? What, but the want of every moral and manly sentiment, can induce him to desert the cause, to which he has pledged his faith, even with the solemnity of an oath, and which he is bound to support, by every motive of justice and good will to himself, and his fellow creatures? When such a character appears, it may almost be said in reference to it, that forbearance is folly; and mercy degenerates into cruelty. Notwithstanding this, and tho’ the General is determined to convince every man, that crimes of so atrocious a nature shall not be committed with impunity; yet as He is earnestly desirous to shew that he prefers clemency to severity — pardoning to punishing — He is happy to proclaim, the remission of their offences, to all the other prisoners now under sentence, and a releasement to all those now under confinement for trial — He hopes that they, and all others will have a proper sense of this Act of lenity, and will not be ungrateful or foolish enough to abuse it. They will do well to remember that Justice may speedily overtake them, as it has done the unhappy man, whom they have seen fall a Victim to his own folly and wickedness. Those who are pardoned can expect no favor on a second offence. But, Why will Soldiers force down punishment upon their own heads? Why will they not be satisfied to do their duty, and reap the benefits of it? The General addresses himself to the feelings of every man in the army; exhorting one and all to consult their own honor and wellfare — to refrain from a conduct that can only serve to bring disgrace and destruction upon themselves, and ruin to their country. He intreats them not to sully the Arms of America, by their Infidelity, Cowardice or Baseness, and save him the anguish of giving Guilt the chastisement it demands. They are engaged in the justest cause men can defend; they have every prospect of success, if they do their part. Why will they abandon, or betray so great a trust? Why will they madly turn their backs upon glory, freedom and happiness?”

8     Fields, Worthy Partner, p.189. February 7, 1783. “Yesterday there was an interesting scene at Headquarters. Over fifty soldiers, thinly clad, and with pale but happy faces, whom the General had pardoned in the morning for various crimes, came to express their gratitude for his mercy and kindness to them. They had come in a body. One of them was spokesman for the rest. My heart was touched and my eyes were filled with tears. I gave the speaker some money to divide among them all, and bad them ‘go, and sin no more.’ The poor fellow kissed my hand and said ‘God bless Lady Washington.’ Poor fellows.” Location unknown. From Lossing, Mary and Martha, p220. “Lossing does not give his source, although he states it was written to Mrs. Washington’s sister, Anna Maria Bassett. This is obviously incorrect, since Mrs. Bassett died in 1777. If based on an authentic letter, it has been substantially edited. In the General Orders of February 6, 1783, General Washington granted ‘a full and free pardon to all military prisoners now in confinement.’ Writings 25:102-03.”

9     James Baldwin, An American Book of Golden Deeds, (1907), p. 102-107.

10   E. Gordon Alderfer, The Ephrata Commune: An Early American Counterculture, (University of Pittsburgh Press, 1985), pp. 166-167. Note at end of paragraph — The story of Widman has no known contemporary documentation, but see Sachse, Sectarians, II, 426-432; Zerfass, Souvenir Book, 11, 22-23; and Randolph, German Seventh Day Baptists, 1163-67, who claims he got the story “from the original manuscript,” otherwise unidentified.

11   Douglas Harper, “The Widman Incident: Revolutionary Revisions To An Ephrata Tale,” in Journal of the Lancaster Country Historical Society, vol. 97, Num. 3, 1995, pp. 94, 96.

12   The following discussion of the details of the Widman-Miller-Washington story is the result of a synthesis of the following relevant historical documents:
Joseph Townsend, Some Account of the British Army, Under the Command of General Howe, and of The Battle of Brandywine on the Memorable September 11th, 1777, and the Adventures of that day, which came to the Knowledge and Observation of Joseph Townsend, (Philadelphia: Townsend Ward, 1846).
Charles William Heathcote, Washington in Chester County (Washington Bi-Centennial bulletin, 1732-1932).
A History of Chester Country Pennsylvania, eds. C.W. Heathcote, Lucile Shenk (Harrisburg: National Historical Association, Inc., 1932).
James I. Good, (Reading: Danile Miller, Publisher, 1899) History of the Reformed Church in the United States 1725-1792
Joseph Henry Dubbs, The Reformed Church in Pennsylvania (Lancaster: Pennsylvania-German Society, 1902).
Life and Letters of the Reverend John Philip Boehm: Founder of the Reformed Church in Pennsylvania, 1683-1749, Ed. William J. Hinke, (Philadelphia: Publication and Sunday School Board of the Reformed Church in the United States, 1916).
Minutes and Letters of the Coetus of the German Reformed Congregations in Pennsylvania 1747-1792 together with Three Preliminary Reports of Reverend John Philip Boehm, 1734-1744 (Philadelphia: Reformed Church Publication Board, 1903).
Joseph Mortimer Levering, A History of Bethlehem, Pennsylvania 1741-1892 with Some Account of Its Founders and Their Early Activity in America (Bethlehem: Times Publishing Co., 1903).
John Hill Martin, Historical Sketch of Bethlehem in Pennsylvania, With Some Account of the Moravian Church (New York: AMS Press, 1971).
Julius Friedrich Sachse, The German Sectarians of Pennsylvania 1742-1800. A Critical and Legendary History of the Ephrata Cloister and the Dunkers (Philadelphia: Printed for the Author, 1900).
Douglas Harper, “The Witman Incident: Revolutionary Revisions To An Ephrata Tale” in Journal of the Lancaster Country Historical Society vol. 97, Num. 3, 1995, pp. 90-97.
A. Monroe Aurand, Jr., Historical Account of the Ephrata Cloister and the Seventh Day Baptist Society, (Harrisburg: The Aurand Press, 1940)
Martin Grove Brumbaugh, A History of The German Baptist Brethren in Europe and America (Mount Morris, Ill.: Brethren Publishing House, 1899).
William M. Fahnestock, M.D., “An Historical Sketch of Ephrata” in Hazard’s Register of Pennsylvania. Devoted to the Preservation of Every Kind of Useful Information Respecting the State, (Philadelphia, March 14, 1835, No. 375), vol. XV, No. 11, pp. 161-167.
The Ephrata Cloisters: An Annotated Bibliography, Compiled by Eugene E. Doll and Anneliese M. Funke (Philadelphia: Carl Schurz Memorial Foundation, Inc, 1944).
Franklin Ellis and Samuel Evans, History of Lancaster County, Pennsylvania, with Biographical Sketches of Many of Its Pioneers and Prominent Men, (Philadelphia: Everts & Peck, 1833).
The Pennsylvania Gazette, (Philadelphia, May 7, 1761, March 16, 1769, March 19, 1772).
“Michael Witman, Loyalist,” in Lancaster County Historical Society, vol. 14, pp. 181-185.
“Peter Miller—Michael Witman,” in Lancaster County Historical Society, vol. 6, pp. 46-49.
Joseph Henry Dubbs, “The Founding of the German Churches of Pennsylvania” in The Pennsylvania Magazine of History and Biography, vol. XVII, 1893, No. 3, pp. 241-262.
“John Penn’s Journal of a Visit to Reading, Harrisburg, Carlisle, and Lancaster, in 1788,” in The Pennsylvania Magazine of History and Biography, (1877-1906), 1879, pp. 284-95.
“A Protestant Convent,” in Hours at Home: A Popular Monthly of Instruction and Recreation (1865-1870); Mar. 1867, pp. 458-464.
Christian Endress, “An Account of the Settlement of the Dunkers, at Ephrata,” in The Register of Pennsylvania (1828-1831); May 22, 1830, pp. 331-334.
“Religious Denominations in Pennsylvania,” in Christian Disciple (1812-1818); April 1818, pp. 100-103.
E. Gordon Alderfer, The Ephrata Commune: An Early American Counterculture, (University of Pittsburgh Press, 1985).
S. G. Zerfass, Souvenir Book of the Ephrata Cloister, Complete History from Its Settlement in 1728 to the Present Time. Included is the Organization of Ephrata Borough and Other Information of Ephrata Connected With the Cloister (New York: AMS Press, Inc, 1975).
Samuel W. Pennypacker, Valley Forge. An Address, (Philadelphia, June 18, 1898).
John B. B. Trussell, Jr. Birthplace of an Army: A Study of the Valley Forge Encampment, (Harrisburg: Pennsylvania Historical And Museum Commission, 1990).
Stephen R. Taaffe, The Philadelphia Campaign, 1777-1778 (Lawrence: University Press of Kansas, 2003).

13   WGW, vol. 11, 3-28-1778 and vol. 29, 5-2-1788.

14   Stoudt, Ordeal at Valley Forge, p. 61.

15   Ibid. p. 97.

16   Ibid. p. 125.

17   Ibid. p. 139.

18   Ibid. p. 123.

19   Ibid. p. 190.

20   Ibid. p. 62.

21   Ibid. p. 137.

22   Ibid. p. 134.

23   Ibid. p. 97.

24   WGW, vol. 28, 3-8-1785; WGW, vol. 1, 3-31-1754, Journal of March toward the Ohio.

25   Ibid., vol. 23, 10-17-1781. To Philip Schuyler. “Dear Sir: I do myself the pleasure to acknowledge your favr. of the 26th. of Septemr. which I received a few Days since Had Colo Hamilton given me Time, before his Departure, I should have answered it by him. Mrs Fisher may be consoled respecting the Fate of her Son; the sentence of Death against him will not be confirmed, and he will be released from Confinement. [Note: Myndert Fisher, of Detroit, accused of corresponding with the British. John Dodge had interceded for his pardon or a stay of execution in July, 1781. (See Washington’s letter to Brig. Gen. William Irvine, Nov. 1, 1781, post.) ]WGW, vol. 25, 12-3-1782. To Brig. Gen. David Forman. “You must have the Resolve of Congress by which Capt. Asgill was released. All things considered, I question whether the determination of Congress upon the proceedings of Lippencots Court Martial would have been different from what it has been, had not the Court of France interceded warmly in Captain Asgill’s favor: but after a request made by the prime Ministers, in which he expresses the wishes of their Majesties, that Capt. Asgill’s life might be spared, there was scarcely a possibility of refusing,...”