Did George Washington have an understanding of the human spirit that would enable him to express a personal relationship with God marked by faith, prayers, and a sense of the inner working of the Holy Spirit? For many, the question is impossible to answer two hundred years after Washington’s death. Others, having declared that he was a Deist, know that such views are inconsistent with Deism, so it is obvious, that in their minds, the answer has to be “no.”
If we are to answer this question, we will have to find our evidence in the self-reflective writings of Washington. Is there enough data to establish this point? Did he even take notice of the human spirit, let alone the spiritual world and man’s spiritual relationship with God?
The evidence shows that he did.
In terms of the human spirit, Washington recognized that there is a spiritual energy in the human being. He viewed this spiritual energy as a potential power for either good or evil. To substantiate this, consider the vast use he makes of the concept of the human spirit.
WASHINGTON’S USE OF THE WORD “SPIRIT”
First, let us summarize Washington’s use of the human spirit in a negative sense. Phrases such as these are found in his writings: “so fatal a spirit,” “a dangerous spirit,” “a shocking spirit,” and “a spirit not to be encouraged.” This would include a spirit of “criticism,” “retaliation,” “revenge,” “plundering,” “anarchy,” “disaffection,” “insurrection,” “turbulence,” “jealousy,” “hostility,” “opposition,” “complaint,” “gambling,” “impatience,” “wanton cruelty.”2
Positively, Washington understands the human spirit as a powerful force for good. Thus, he speaks of “spirited men” acting with “the spirit of a soldier.” The “spirit which breathes” on such can be described as a spirit of “discipline,” “enterprise,” and “liberty.” “Spirited” men are those who act “with spirit” who possess “the spirit and zeal,” “bravery and spirit,” “spirit and perseverance,” “spirit and order,” “fortitude and spirit.”
“A man of spirit” or “men of spirit and influence” not only have the “proper spirit,” rather than a “discordant spirit,” “mercenary spirit,” “rebellious spirit,” or “refractory spirit,” but they “raise the spirit” and “keep up the spirit” of others. As a general, George Washington wished that there would be “the like spirit in others” as can be seen in his terse prayer: “Would to God a like spirit . . . .”
Given the power of the human spirit for good or ill, General Washington concerned himself frequently with the “martial spirit” or “military spirit.” If “impetuous spirits” became “the spirit which blazed out,” the result might be the “spirit of desertion,” “the spirit of mutiny,” or the “spirit of disaffection.” If “officers of spirit” did not lead, the army would experience a “depression of spirit” or have “damps on their spirits,” “drooping spirits,” a “want of spirit,” or serve “with little spirit.” The result was an “insipid and spiritless” army, “as full of spirit as an egg shell is of meat.” To win the arduous military conflict, the army needed an “heroic spirit,” a “noble spirit,” “spirit and rapidity,” “good spirits,” to act with “great spirit,” “diligence and spirit,” relying on the “innate spirit of freedom.” Indeed, “the requisite spirit for the exigencies of war,” included “that spirit which is always derived from a corps being full,” as well as a “martial spirit and thirst of glory,” “a patriotic spirit,” and “the generous spirit of chivalry.”3
Washington perceived the pervasive role of the human spirit not only in his military life. but also in the realm of civil society, government, and the home. Thus, he wrote “I fear the spirit . . .” and observed the “spirit of the times,” “the spirit pervades,” “the spirit prevailing,” and the “effects of the spirit begin to be visible.” Civilian life included not only the “commercial spirit,” “spirit and industry,” but the evils of “the spirit of “land jobbing,” “thieving,” “meanness,” as well as “mean spiritedness,” an “irritable spirit,” “factious spirit,” “animal spirits,” “domineering spirit.” In the context of government we find such phrases as “Public spirit,” “spirit of our Constitution,” “spirit of justice,” “spirit of republicanism,” “spirit of justice and patriotism,” “laws, the spirit and tendency.” As a married man, he was concerned to “keep up the spirits of my wife.”4
When Washington noted his own “vexation of spirit,”5 he also employed a biblical phrase. Other examples of biblical allusions to man’s spiritual experience include: “spirit and letter,”6 “letter and spirit,”7 “spirit rather than the letter,”8 “prophetic(k) spirit,”9 “spirit of prophecy,”10 “spirit almost prophetick,”11 “spirit of divination,”12 “licenscious spirit,”13 “licentious spirit,”14 “spirit of licentiousness,”15 “May a spirit of wisdom and rectitude,”16 “spirit of perfect good will and conciliation,”17 “actuated by one spirit,”18 “spirit which is at work,”19 “spirit which was at work.”20
The religious nature of man’s spiritual life is also noted by Washington. Positively, he mentions a “spirit of the religions,”21 “spiritual concerns,”22 “spiritual felicity,”23 “temporal and spiritual felicity,”24 “genuine spirit,”25 “warm-spirited,”26 “spiritual good.”27 The negative realities of the spirit are also noted by Washington by the terms: “evil spirits,”28 “daemon of party spirit,”29 “spirit of persecution,”30 and “spiritual tyranny.”31
Washington also refers to Christianity’s idea of the spiritual life when he uses such terms as “Holy Spirit,”32 “true Christian spirit,”33 “pure spirit of Christianity,” and34 “Christian-like spirit.”35 In a letter to a family member, he explicitly and consciously employs a “Quaker” phrase when he asks about “all the workings of the Spirit within.”36 As he contemplates death, he affirms that he is traveling “for the land of spirits”37 or the “world of spirits.”38 When addressing Native Americans, Washington speaks of the “Great Spirit.”39
Washington’s extensive interest in the human spirit and its impact on human behavior is further corroborated by a prayer he wrote, dated January 27, 1776, and sent to his fellow commanding officer Gen. Philip Schuyler. He prays, “That the supreme Dispenser of every Good may bestow Health, Strength and Spirit to you and your Army, is the fervent wish of Dear Sir, your most affectionate and obedient servant, George Washington.”40 The word “Spirit” since it is capitalized could refer to the divine Spirit, which would make his prayer, already significant enough, a very religiously significant matter indeed. But even if “Spirit” here refers to the human spirit, the point is still religiously significant, since Washington is offering a prayer asking God, the “supreme Dispenser of every Good” to give the positive energy of a good human spirit to an entire army, and thereby recognizing that the best of the human spirit is a gift “Dispensed” by divine grace.
WASHINGTON AND THE DIVINE SPIRIT
As we continue our assessment of Washington’s spirituality, we should here note that Washington not only referred to God (about one hundred forty six times)41 and Providence (some two hundred seventy times),42 but he often spoke of God by many honorific titles, such as “the invisible hand” (approximately ninety different instances)43 and frequently referred to Heaven as well (around one hundred thirty three times).44 Moreover, he insisted that God should be worshiped,45 acknowledged,46 adored47 and praised.48 But was this personal for him?
First, it is important to note that Washington’s writings depict a rich prayer life that includes a substantial vocabulary of prayer. His ledgers show that he bought prayer books for his children, his wife, and himself.49 His diary shows that he participated in a day of prayer and fasting.50 When he refers to “my prayers”51 in his letters, they are described with such words as “devout,”52 “sincere,”53 “earnest,”54 “ardent,”55 “unfeigned,”56 and “fervent.”57 Such descriptions reflect a personal spirituality that simply could not be counterfeited for show by a man who prized truth and honor the way that Washington did.
He uses many synonyms for prayer that include such terms as “supplications,”58 “vows,”59 “wishes,”60 “pious entreaties,”61 “beseech,”62 “intercession,”63 “divine benediction,”64 “implore,”65 “oath,”66 “pious exultation,”67 “blessing,”68 “devotion,”69 and “praise.”70 He refers to prayer by such words over one hundred times in his writings.
It is valuable to see the examples of how he personalizes prayer, to address the common retort that these prayers are foisted upon him by speech writers and surrogate composers of letters who had an eye for popular appeal. It is true that we find prayer language that reflects his public role: “prayer time,”71 “thanksgiving and prayer,”72 “fasting, humiliation and prayer,”73 “prayer to be observed,”74 “prayers to Almighty God,”75 “pray the Great Spirit,”76 and the generic “pray heaven.”77
But we also find personalized phrases such as “I pray God,”78 “with my prayers for your health,” “I pray as a member of it,” “a safe return, I pray,” “I must pray Heaven,” “I pray heaven,” “I pray to heaven,” “I pray that heaven,” “I devoutly pray,” “I pray devoutly,” “I most devoutly pray,” “pray devoutly,” “most fervent prayer of my soul,” “I unite my prayers most fervently,” “I ardently pray,” “my ardent prayer ascends,” “more ardently prays,” “my most ardent prayers,” “most ardently pray,” “my earnest prayer,” “I earnestly pray,” “is my sincere prayer,” “very great sincerity,” “we pray God to keep,” “his prayer to the God of Armies,” “reciprocate prayers,” “your prayer for me is reciprocated,” “offering our prayers and supplications,” “all good men pray,” “praying as becomes every good Christian,” “the prayer of your ever faithful,” “we pray,” “they pray,” “your prayers,” “our prayers,” “our fervent prayers,” “the prayer of every good citizen.”
Perhaps all of this will allow us to believe Washington, when he writes to a Polish friend on June 18, 1798, “I do not forget to pray,”79 and when he reflects in his May 28, 1784, letter to the state of South Carolina, the classic biblical prayer text of 1 Thessalonians 5:17, declaring, “my prayers for the welfare of your State, shall never cease.”80
It is also fascinating to consider to whom Washington was writing when he mentioned these personal prayers. We might call them Washington’s prayer list. They included the army,81 patriots,82 the governors of each state in the new union,83 Marquis de Lafayette,84 John Hancock,85 Benjamin Franklin,86 Gov. Navarro,87 the citizens of Baltimore,88 his hometown of Fredericksburg,89 the State of South Carolina,90 the Reformed Dutch Church in Albany,91 the Dutch Reformed churches,92 the Fairfax family,93 the nation of Ireland,94 the King of France,95 the Queen of Portugal,96 preachers such as Reverend William Gordon,97 his good friend from Boston, his own wife Martha,98 and even Thomas Jefferson99—not an orthodox believer in Jesus by virtually anybody’s reckoning.
While we will not list them here, intending to do so in a subsequent chapter, we discover that Washington’s letters contain scores of prayers in various lengths, from a short sentence to even a lengthy paragraph.100
Washington also clearly spoke of himself as a man of faith. Referring to himself he wrote, “altho’ no sceptic on ordinary occasions,”101 therefore making it clear he was not an unbeliever or Deist. Frequently, we find the phrases “I believe,” “I hope,” “I trust” with the Providence of God in view. Some of these strong statements of faith are:
I go fully trusting in that providence, which has been more bountiful to me than I deserve….102
I have always believed, and trusted, that that Providence which has carried us through a long and painful War with one of the most powerful Nations in Europe, will not suffer the discontented among ourselves, to produce more than a temporary interruption to the permanent Peace and happiness of this rising Empire.103
It is to be hoped, that if our cause is just, as I do most religiously believe it to be, the same Providence which has in many Instances appear’d for us, will still go on to afford its aid.104
I have often thought how much happier I should have been, if, instead of accepting of a command under such circumstances, I had taken my musket on my shoulder and entered the ranks, or, if I could have justified the measure to posterity and my own conscience, had retired to the back country, and lived in a wigwam. If I shall be able to rise superior to these and many other difficulties, which might be enumerated, I shall most religiously believe, that the finger of Providence is in it, to blind the eyes of our enemies.105
But I have the same reliance on Providence which you express, and trust that matters will end well, however unfavourable they may appear at present….106
Without expressing any opinion with respect to the Embassy which Sailed from this Country; I will hope for the best: Being among those who believes that Providence after its numberless favours toward us, will still continue an outstretched arm to help, and deliver us from the evils with which we have been, and continue to be, assailed.107
But that superintending Providence, which needs not the aid of numbers, will lead us I hope to a more fortunate Event.108
“We must, however, place a confidence in that Providence who rules great events, trusting that out of confusion he will produce order, and, notwithstanding the dark clouds, which may threaten at present, that right will ultimately be established.”109
The fortunate discovery, of the Intentions of Ministry, in Lord George Germain’s Letter to Govr. Eden is to be Rank’d among many other signal Interpositions of Providence, and must serve to inspire every reflecting Mind with Confidence. No Man has a more perfect Reliance on the alwise, and powerful dispensations of the Supreme Being than I have nor thinks his aid more necessary.110
Providence has heretofore taken us up when all other means and hope seemed to be departing from us, in this I will confide.111
Tis from dispositions like these that we may hope to avoid an interruption of the numerous blessings which demand our gratitude to Heaven….112
Satisfied therefore, that you have sincerely wished and endeavoured to avert war, and exhausted to the last drop, the cup of reconciliation, we can with pure hearts appeal to Heaven for the justice of our cause, and may confidently trust the final result to that kind Providence who has heretofore, and so often, signally favoured the People of these United States.113
What may have been the ministerial Views, which have precipitated the present Crisis, Lexington, Concord, and Charles Town can best declare. May that God, to whom you then appealed, judge between America, and you. Under his Providence, those who influence the Councils of America, and all the other Inhabitants of the united Colonies at the Hazard of their Lives are determined to hand down to Posterity those just and invaluable Privileges, which they received from their Ancestors.114
As the Cause of our common Country, calls us both to an active and dangerous Duty, I trust that Divine Providence, which wisely orders the Affairs of Men, will enable us to discharge it with Fidelity and Success.115
But I trust in that Providence, which has saved us in six troubles yea in seven, to rescue us again from any imminent, though unseen, dangers. Nothing, however, on our part ought to be left undone.116
Along with Washington’s deep faith in divine Providence, we also find clear statements of a personal commitment to God. On September 22, 1788, to Henry Lee, Washington says, “While doing what my conscience informed me was right, as it respected my God, my Country and myself, I could despise all the party clamor and unjust censure. . . .”117
Such a commitment to God is discernable in the young Washington who wrote in 1756, “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.”118
Thus, in Washington’s writings we find personal affirmations of faith in God such as “I hope in God”119 and “I trust in God.”120 These statements of a personal relationship with God and trust in God are also coupled by Washington’s commitment to fulfilling his duties to God and to his neighbor as taught by scripture. Consider his comments in a letter to his close life-long friend and pastor, Lord Bryan Fairfax, written near the end of his life on January 20, 1799, in which his life walk is paralleled to a surveyor’s “straight line” in seeking to fulfill his duties to God and man:
Lady Huntington as you may have been told was a correspondent of mine, and did me the honor to claim me as a relation; but in what degree, or by what connexion it came to pass, she did not inform me, nor did I ever trouble her Ladyship with an enquiry. The favourable sentiments which others, you say, have been pleased to express respecting me, cannot but be pleasing to a mind who always walked on a straight line, and endeavoured as far as human frailties, and perhaps strong passions, would enable him, to discharge the relative duties to his Maker and fellow-men, without seeking any indirect or left handed attempts to acquire popularity.121
On December 12, 1796, to his adopted grandson, George Washington Parke Custis, Washington writes, “…know how anxious all your friends are to see you enter upon the grand theatre of life, with the advantages of a finished education, a highly cultivated mind, and a proper sense of your duties to God and man….”122
Washington is conscious that humans live their lives in the presence of God. Thus we encounter phrases such as “justified in the sight of God,”123 “May that God to whom you appealed judge between America and you,”124 “we might have appealed to God and man for justice,”125 “answerable to God,”126 “accountable to God alone.”127 Living in God’s presence touches the human heart: “God who knows all hearts,”128 “God alone is the judge of the hearts of men,”129 and God “inclines the hearts”130 of men.
WASHINGTON ON HIS OWN PIETY: PROPAGANDA OR PRIORITY?
In 1936, Franklin Steiner, wrote: “Washington may be closer to a ‘warm deist.’ Washington was undoubtedly a moral and perhaps religious man—in his own way. But revising history to pull so many of our founding fathers into the Christian tent is merely propaganda.” 131
Can Steiner’s claim be proved by Washington’s own words? It is unfortunate that so many scholars like Steiner make unsubstantiated claims that they have never bothered to demonstrate with scholarly care. Now that we have seen that Washington was self conscious about the spiritual side of human life, including his own spirit, it is appropriate to ask whether this became a religious spirituality. That is, did his spirit seek to connect with the Divine Spirit? The word that often has been used to describe this type of spirituality is reverence to God or more simply, piety. Did his spirituality express itself in piety? Do Washington’s words demonstrate that piety was important for himself and others? If his words count as proof, and they are, in fact, the only sufficient proof, the answer is a resounding “yes.”
First of all, Washington was comfortable with people who practiced piety. So he welcomed the “pious wishes” for his happiness from clergymen,132—and again, he had contact with roughly one hundred of them. He in turn was comfortable in wishing “all the blessings which flow from piety and religion”133 upon the leaders of the Reformed Church at Raritan.
In fact, Washington was even comfortable in declaring his views of piety to the Presbyterian clergy. On one occasion he wrote, “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.”134 On a second occasion, he explained “you will permit me to observe that the path of true piety is so plain as to require but little political direction.”135
Second, he openly supported and expressed approval for the Protestant and Catholic efforts to bring Christianity to the Native Americans. He described such piety by saying, “the pious and humane purposes”136 of Lady Huntington’s missionary work to the Indians as he wrote to Sir James Jay. In 1785, he wrote to the President of Congress, that he “wou’d give every aid in my power, consistent with the ease and tranquility, to which I meant to devote the remainder of my life, to carry her plan into effect,” a plan that he described as “her pious and benevolent designs.”137
In fact, Washington thought that Lady Huntington’s pursuit of evangelism among the Indians was only possible because of her piety. For a less pious person, the complexity of ministering among Native Americans “would discourage any person possessed of less piety, zeal and philanthrophy than are characteristick of Lady Huntington.”138 Similarly, he thanked the Roman Catholic missionary to the Indians, John Carroll, the first Roman Catholic bishop in the United States, for his “pious and benevolent wishes to effect this desirable end, upon the mild principles of Religion and Philanthropy.”139
Washington even promised his own pious prayers in a private letter. So he affirmed to George Martin, that he would “extend my pious Entreaties, that Heaven may establish them [the citizens of Ireland] in a happy and perpetuated Tranquility.”140
But Washington’s pious prayers were not just for distant countries. He wrote, “there can be no harm in a pious wish for the good of one’s Country.”141 Thus, he taught piety to his soldiers at Valley Forge. As we have already noted, Washington not only called on his men to pursue “our highest Glory to add the more distinguished Character of Christian” but he went on to emphasize the importance of the Christian’s piety as well. He added, “The signal Instances of providential Goodness which we have experienced and which have now almost crowned our labours with complete Success, demand from us in a peculiar manner the warmest returns of Gratitude and Piety to the Supreme Author of all Good.”142
General Washington actually commanded the pursuit of piety among “all officers, and soldiers.” They were “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.”143
The normally, emotionally staid Washington admitted to Jonathan Trumbull, one of the most devout of the New England Puritans that he knew, that they might properly break out in a thankful and reverent jubilance to Providence in light of the successful adoption of the new Constitution. With palpable emotion he wrote, “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.”144
America’s success in achieving independence and the reality of the peaceful new constitutional government prompted the president to speak of piety in his historic and public inaugural remarks to the nation. He declared that the new office of president could not begin “without some return of pious gratitude.”145
And even as he left office, after two terms of service, he had not forgotten the importance of religion and morality for the entire nation, including, “The mere Politician, equally with the pious man.”146 It is patent that Washington did not intend to be numbered with the “mere Politician.”
But the most explicit proof that Washington intended to be known as a man of piety is in his response to a sermon preached by Chaplain Israel Evans that made direct reference to General Washington.147 The general thanked Evans for his kind words, but he said that the words were only a “partial mention.” What had Evans left out in his description of Washington? The general went on to explain that the “the first wish of my heart” was to assist Evans in his “pious endeavours to inculcate a due sense of the dependance we ought to place in that all wise and powerful Being on whom alone our success depends.”148
Evans’ sermon had not mentioned Washington’s pious support for the gospel ministry of the chaplains. It was rare indeed for Washington to correct a clergyman. He did so here on the very matter that secularists deny—his heart commitment to piety and its gospel expression. In essence, he was declaring that he was not indifferent to revealed religion and that he ought not to be construed as what some today might call a “warm Deist.”
Strange that the scholars who are so insistent in making Washington a Deist, have not considered what he himself said on this instance to a clergyman who had failed to affirm the heartfelt support of the chaplain’s “pious endeavours.” It leaves one wondering who is guilty of propaganda instead of serious scholarship—either that or it is a case of sloppy scholarship. If we are permitted, we would like to borrow the words of Steiner, but we will employ them consistently with Washington’s words about his personal piety. “Revising history to pull our founding father into the Deist tent is merely propaganda” indeed.
“ACQUAINTED WITH MY HEART:” THE EVIDENCE OF WASHINGTON’S PIETY
To fully understand Washington’s piety, we must become acquainted with his heart, as Alexander Hamilton had. He wrote to his close confidant Alexander Hamilton, “you and some others who are acquainted with my heart.”149 To become such intimates of Washington’s heart, we need to discover what was first in his heart, what brought ardor and fervency to his soul, what his soul abhorred, what he wished for, what wounded his feelings. As unlikely as it may appear at first blush, it is possible to discover such things because he left a rich collection of personal letters and written documents that give us just such information.
What was in Washington’s heart? We’ve already seen that the “first wish” in Washington’s “heart” was to aid the “pious” ministry of the chaplains, like Israel Evans, who was advancing the honor of God.150 While a wish always comes from the heart, it is not necessarily a prayer. But when the word “devout” is used in context with a wish, it is turning a heartfelt longing into the form of a prayer. The word “devout” implies something that is “deeply religious; pious, displaying reverence or piety, sincere; earnest.”151 It is clear from Washington’s use of the word that it is a synonym for a prayer. Writing to Edmund Pendleton,
Your friendly, and affectionate wishes for my health and success, has a claim to my thankful acknowledgements; and, that the God of Armies may enable me to bring the present contest to a speedy and happy conclusion, thereby gratifying me in a retirement to the calm and sweet enjoyment of domestick happiness, is the fervent prayer, and most ardent wish of my Soul.152
Similarly writing to Landon Carter, Washington used the phrase, “the first wish, and most fervent prayer of my Soul.”153
Somehow secularists have overlooked the fact that Washington used the word “devout” some sixty two times. Some forty six times he used the word “devout” and “wish” in the same context. On nineteen occasions Washington employed “wish” and “prayer” in the same context. And what’s truly significant is that Washington openly used the word “devout” of himself. For example, on six instances he wrote, “I devoutly hope,” “I devoutly wish,” or “I devoutly pray.” Secularists who deny that Washington was devout must answer the question of how they can deny Washington’s consistent self testimony of being devout.
Washington wanted to have both a pure heart154 and a sincere heart.155 He was conscious of the sin of ingratitude: “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.”156
But what was in Washington’s heart? What did he wish for from his soul? What were his deepest feelings? Only on a few occasions did he openly declare them for posterity. For after all, one of his wishes was to be utterly private and unnoticed as he concluded his life: “For I wish most devoutly to glide silently and unnoticed through the remainder of life. This is my heartfelt wish; and these are my undisguised feelings.”157 Nevertheless, Washington’s pen revealed the inner thoughts of his heart and soul on a few occasions. And these are the things that were deepest in his heart and soul:
• his children,158
• his dearest friends,159
• the approval of his fellow citizens,160
• his return to Mount Vernon to stay,161
• to conclude the war with speed and success,162
• retirement and Elysium [the abode of the blessed after death in classical thought],163
• the gradual abolition of slavery.164
But along with these, there was one unifying, pious desire. His duties to his God constituted the heart language of Washington’s soul.
Gentlemen: While you speak the language of my heart, in acknowledging the magnitude of our obligations to the Supreme Director of all human events; suffer me to join you in celebration of the present glorious and ever memorable Æra, and to return my best thanks for your kind expressions in my favour….
For my own part, Gentlemen, in whatever situation I shall be hereafter, my supplications, will ever ascend to Heaven, for the prosperity of my Country in general; and for the individual happiness of those who are attached to the Freedom, and Independence of America.165
It is precisely this well-hidden burning passion of emotions and affections,166 coupled with the sacred fire of piety in Washington’s heart and soul, that caused him to openly confess his hurt feelings by the cursing, swearing, and oaths of his men. The language of his heart bristled when the language of his soldiers defiled the language of his heart:
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.
The Name of That Being, from whose bountiful goodness we are permitted to exist and enjoy the comforts of life is incessantly imprecated and profaned in a manner as wanton as it is shocking. For the sake therefore of religion, decency and order the General hopes and trusts that officers of every rank will use their influence and authority to check a vice, which is as unprofitable as it is wicked and shameful.167
Washington seems to have given these orders not only “for the sake of religion, decency and order,” but also for the sake of his own “pious entreaties,” “fervent prayers,” and “most ardent wishes of his Soul.”
When one becomes acquainted with the heart of Washington, he discovers something much more than a “warm Deist,” that is:
• Unless Deists are known for ardent and devout wishes, fervent prayers, and hearts that speak the language of one’s infinite obligations to God.
• Unless Deists are those that abhor the “black and detestable sin” of ingratitude, that devoutly hope, that devoutly wish, that devoutly pray and find their feelings wounded by those who do not honor the name of the divine source of every blessing in life.
• Unless Deists are those who long from the first wish of their hearts to help Christian clergymen in their “pious endeavors to inculcate a due sense of the dependence we ought to place in that all wise and powerful Being on whom alone our success depends.”
If that is what a “warm Deist” is, then such should come and worship at a Christian church, for they will be most welcome indeed.