One night during the Revolutionary War, a kindly couple who lived near the woods close to the Hudson River took in a stranger. He sought shelter at the home of this farm couple because of a severe thunderstorm. During the night, the man came to check on his guest’s room and overheard him in audible prayer. The next day, when the stranger was to leave, he revealed his identity. It was General George Washington himself.2 This story that Washington was found in prayer was told over and over by different sources and in different places. Are these accounts true, or are they, as Paul Boller and others hold, mere pietistic legends?
Clearly, Washington did not wear his religion on his sleeve in the midst of his life of action and leadership. Was he a man of prayer? We believe the evidence demonstrates that George Washington was a man of prayer. It also appears clear to us that he followed the historic Christian practice of secret prayer, as taught in such texts as Matthew 6:5,6. Edward M’Guire, who wrote a biography of George Washington in 1836, attempting to highlight his Christian faith, makes the following pointed remark: “He who prays habitually in secret, furnishes the best possible evidence of his sincerity. Such a one cannot be a dissembler. He has regard to no eye, but that of his Maker.”3
But this means we have an interesting challenge in our investigation of Washington’s religion. How can one establish the reality of a man’s prayer life if it was largely done in secret? Alleged secret prayers, since they are unobserved, could be no prayers at all. To start our discussion, it is relevant to note one fairly credible written record that evidences the prayer life of Washington. Bishop William Meade printed a letter from General Lewis, of Augusta County, Virginia, to the Reverend Mr. Dana, of Alexandria, dated December 14, 1855.
Reverend and Dear Sir: - When (some week ago) I had the pleasure of seeing you in Alexandria, and in our conversation the subject of the religious opinions and character of General Washington was spoken of, I repeated to you the substance of what I had heard from the late General Robert Porterfield, of Augusta, and which at your request I promised to reduce to writing at some leisure moment and send to you. I proceed now to redeem the promise. Some short time before the death of General Porterfield, I made him a visit and spent a night at his house. He related many interesting facts that had occurred within his own observation in the war of the Revolution, particularly in the Jersey campaign and the encampment of the army at Valley Forge. He said that his official duty (being brigade-inspector) frequently brought him in contact with General Washington. Upon one occasion, some emergency (which he mentioned) induced him to dispense with the usual formality, and he went directly to General Washington’s apartment, where he found him on his knees, engaged in his morning devotions. He said that he mentioned the circumstance to General Hamilton, who replied that such was his constant habit.4
Is there evidence in the writings of Washington to substantiate his alleged prayer life?
In the 1890s, a small book of handwritten prayers was found among some of George Washington’s effects. Some scholars purported that these were in Washington’s own handwriting. Some proposed that he had authored them. Others claimed he merely copied them. Regardless of the confusion over their authorship, they were considered by many to be authentic. This seemed to advance the argument over Washington’s faith in the Christian direction, especially since these prayers were marked by a deep Christian piety. But are they authentic? Evangelicals today often quote these prayers with the assertion that they are his. The reality, however, is that we cannot prove that at this juncture.
Meanwhile, we can prove within reason a host of other points related to the prayer life of Washington, including his use of the 1662 Book of Common Prayer. And note well, the alleged Washington prayer book, known as The Daily Sacrifice, contains prayers which in tone, theology, and piety are quite similar to the 1662 Church of England’s Book of Common Prayer.
Again, we take the minimalist facts approach here. Since it can be demonstrated that Washington used that liturgical guide, we prefer to promote that book rather than The Daily Sacrifice, which cannot be proven to be authentically his. There is no doubt, however, that this handwritten prayer guide was in his possession, since it was found among his effects. There is doubt as to whether it was in his handwriting. Boller diminishes the significance of these prayers being in Washington’s effects by arguing that while such a “book” was found among his papers, writings by Deist Thomas Paine were also found in his library. Moreover, how do we know he even read them?
But we should keep some things in mind as we respond to Boller’s claim here. First, George Washington did not have Paine’s Age of Reason in his library. Further, there is no parallel example of a written manuscript in George Washington’s possession that advocated a Deist viewpoint, which at least leads us to ask why Washington even bothered to have such spiritual writings in his possession at all?
The entire text of The Daily Sacrifice prayers is found in appendix 4. But there was another prayer book that Washington did in fact use for his daily sacrifice of prayer to his God. This was the 1662 edition of the Book of Common Prayer. The evidence clearly shows that this book he bought, he read, he shared with others, and used for his prayers.
THE 1662 BOOK OF COMMON PRAYER
From a careful consideration of the evidence, it is clear that Washington was a regular user of the 1662 edition of the Book of Common Prayer of the Anglican Church. The next major edition of the Book of Common Prayer did not occur until after the Revolutionary War and at the inauguration of the U.S. Constitution in 1789, when the Anglican Church in America became the Episcopal Church.
As we consider the 1662 Book of Common Prayer it is important to remember that it was a theologically orthodox book, teaching prayer and worship consistent with historic Christian doctrine. Throughout his lifelong pattern of worship in the Anglican Church, whenever Washington worshiped, the parish priest or lay-reader would use this liturgical guide. Furthermore, Washington’s papers show that he even ordered a pocket-sized edition of the prayer book, so he could carry it with him.
INVOICE OF GOODS TO BE SHIPD BY ROBERT CARY & CO.
FOR THE USE OF GEO. WASHINGTON, POTOMACK RIVER, VIRGINIA, VIZ.
July 18, 1771.
A Prayr. Book with the new Version of Psalms and good plain type, covd. with red Moroco., to be 7 Inchs. long 4 wide, and as thin as possible for the greatr. ease of caryg. in the Pocket. 5
Here’s an example of the morning prayers during a daily service, coming from the 1662 Book of Common Prayer, with the scripture verses and prayers that Washington and fellow-worshipers would have recited:
The Order for Morning Prayer,
Daily Throughout the Year.
At the beginning of Morning Prayer the Minister shall read with a loud voice some one or more of these Sentences of the Scriptures that follow….
WHEN the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezek. 18:27.
I acknowledge my transgressions, and my sin is ever before me. Psalm 51:3.
Hide thy face from my sins, and blot out all mine iniquities. Psalm 51:9.
The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. Psalm 51:17.
Rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Joel 2:13.
To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us. Daniel 9:9, 10.
O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Jer. 10:24. Psalm 6:1.
Repent ye; for the Kingdom of Heaven is at hand. St. Matt. 3:2.
I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. St. Luke 15:18, 19.
Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified. Psalm 143:2.
If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 St. John 1:8, 9.6
These scriptures provide an outline of the historic Christian Gospel—we are sinners before a just God. We need to repent of our sins and turn to the Lord for forgiveness. After reading these convicting Bible verses, the worshipers would recite the following prayers of repentance and of forgiveness:
A general Confession to be said of the whole Congregation after the Minister, all kneeling.
ALMIGHTY and most merciful Father; We have erred, and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy laws. We have left undone those things which we ought to have done; And we have done those things which we ought not to have done; And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Spare thou them, O God, who confess their faults. Restore thou them that are penitent; According to thy promises declared unto mankind in Christ Jesus our Lord. And grant, O most merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life, To the glory of thy holy Name. Amen.
The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing; the people still kneeling.
ALMIGHTY God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness, and live; and hath given power, and commandment, to his Ministers, to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins : He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel. Wherefore let us beseech him to grant us true repentance, and his Holy Spirit, that those things may please him, which we do at this present; and that the rest of our life hereafter may be pure, and holy; so that at the last we may come to his eternal joy; through Jesus Christ our Lord.
The people shall answer here, and at the end of all other prayers, Amen.7
Whatever may have been Washington’s personal faith, it is clear that the guide for worship used by his church, his family, his soldiers, and himself was unmistakably Christian.
WASHINGTON’S USE OF THE PRAYER BOOK AT BRADDOCK’S FUNERAL
During the French and Indian War, George Washington presided over the funeral of his British commanding officer, General Edward Braddock, shot in the massacre at Monongahela on July 9, 1755. For this funeral service, Washington again used the 1662 Book of Common Prayer, and he did so by candlelight. They buried Braddock in the middle of the trail, so that Indians would not find and desecrate his grave.
The service he would have said that fateful night began with these three Bible verses. (Note that the first was put on Washington’s own tomb thirty years after he died):
The Order for the Burial of the Dead.
I AM the resurrection and the life, saith the Lord: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. St. John 11:25, 26.
I KNOW that my Redeemer liveth, and that he shalt stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another. Job 19:25, 26, 27.
WE brought nothing into this world, and it is certain we can carry nothing out. The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. 1 Tim. 6:7. Job 1:21.
Then, after reading a Psalm, the priest (on in this case, the lay-leader) was to read from the Resurrection chapter:
1 Cor. 15. 20
NOW is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive….Behold, I shew you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump, (for the trumpet shall sound,) and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
After other prayers (such as the Lord’s Prayer) are said and other scriptures are read, the leader closes with this prayer and the attached benediction
O MERCIFUL God, the Father of our Lord Jesus Christ, who is the resurrection and the life; in whom whosoever believeth shall live, though he die; and whosoever liveth, and believeth in him, shall not die eternally; who also hath taught us, by his holy Apostle Saint Paul, not to be sorry, as men without hope, for them that sleep in him: We meekly beseech thee, O Father, to raise us from the death of sin unto the life of righteousness; that, when we shall depart this life, we may rest in him, as our hope is this our brother doth; and that, at the general Resurrection in the last day, we may be found acceptable in thy sight; and receive that blessing, which thy well-beloved Son shall then pronounce to all that love and fear thee, saying, Come, ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the world: Grant this, we beseech thee, O merciful Father, through Jesus Christ, our Mediator and Redeemer. Amen.
THE grace of our Lord Jesus Christ, and the love of God and the fellowship of the Holy Ghost, be with us all evermore. Amen.8
Again, how could a Deist say all these words in good conscience? The point is simply this: George Washington was an eighteenth century Anglican, and we do injustice to his memory by ripping him out of that context, as many modern scholars consistently do.
WASHINGTON’S SUPPORT FOR PUBLIC AND PRIVATE CALLS FOR PRAYER
As a military and political leader, George Washington called for prayer on a multitude of occasions or he received such requests from Congress and church leaders, and then passed them on to others with his blessing and commitment to participate. Excellent examples of the Congressional calls for prayer come from 17779 and 1779. On the second date, Washington, acting on Congress’ request, not only ordered his men to pray but in the process, mentioned “our gracious redeemer,” the “light of the gospel,” “the church,” “the light of Christian knowledge,” and “the Holy Spirit.” Washington proceded to command his chaplains to promulgate this message to the whole army.10
After the end of the War, General Washington explained how the surrender of the British would be proclaimed to the troops, making sure that he gave thanks to God first.
General Orders
Friday, April 18, 1783.
The Commander in Chief orders the Cessation of Hostilities between the United States of America and the King of Great Britain to be publickly proclaimed tomorrow at 12 o’clock at the New building, and that the Proclamation which will be communicated herewith, be read tomorrow evening at the head of every regiment and corps of the army. After which the Chaplains with the several Brigades will render thanks to almighty God for all his mercies, particularly for his over ruling the wrath of man to his own glory, and causing the rage of war to cease amongst the nations.11
During the Constitutional Convention in 1787, when a passionate plea to turn to God for help came from none other than Benjamin Franklin, Washington ostensibly was in complete agreement.12 As the new president, Washington wrote to the ministers, church wardens, and vestry-men of the German Lutheran Congregation in and near Philadelphia on April 27, 1789: “I shall earnestly desire the continuation of an interest in your intercessions at the Throne of Grace.”13 In short, Washington said: keep praying for me.
This biblical allusion reminded his hearers (who were likewise biblically literate) of Hebrews 4:16: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Washington repeated this allusion to” “the Throne of Grace” in his May 29, 1789, letter to the bishops of the Methodist Episcopal Church in the United States of America.14
Since America now had a president and Congress was operating under the new Constitution, Congress sent word to Washington to call for a day of thanksgiving and prayer. Thus, Washington issued a call for prayer to the nation on America’s first official Thanksgiving. The purpose was to thank God for the chance to peaceably assemble and operate under the new government. Washington complied and on October 3, 1789, he issued a proclamation (which is found in full in this chapter.) We quote the opening here to show that our first president believed that prayer had a place in society:
…it is the duty of all nations to acknowledge the Providence of Almighty God, to obey His will, to be grateful for his benefits, and humbly to implore His protection and favor….15
In his Sixth Annual Address to Congress on November 19, 1794 he again called the nation to prayer:
Let us unite, therefore, in imploring the Supreme Ruler of nations, to spread his holy protection over these United States: to turn the machinations of the wicked to the confirming of our constitution: to enable us at all times to root out internal sedition, and put invasion to flight: to perpetuate to our country that prosperity, which his goodness has already conferred, and to verify the anticipations of this government being a safe guard to human rights.16
In his final, Eighth Annual Address to Congress, dated December 7, 1796, Washington again referred to his prayers for the nation:
The situation in which I now stand, for the last time, in the midst of the Representatives of the People of the United States, naturally recalls the period when the Administration of the present form of Government commenced; and I cannot omit the occasion, to congratulate you and my Country, on the success of the experiment; nor to repeat my fervent supplications to the Supreme Ruler of the Universe, and Sovereign Arbiter of Nations, that his Providential care may still be extended to the United States; that the virtue and happiness of the People, may be preserved.17
WASHINGTON’S WRITTEN PRAYERS
At the heart of the Deist perspective is the sense that God is not involved in human history. So if a Deist prays, it is really inconsistent with his worldview, since prayer is not a central tenet of their belief system. So it is consistent for those historians who argue that Washington was a Deist to deny or to diminish any claims of Washington’s alleged prayers. This is evident in the rejection of the story of Washington’s prayer at Valley Forge. It is what motivates the strident criticisms that have been leveled at the use of what has been called Washington’s prayer for America. And it certainly is one of the motivations for the absolute rejection of the significance of the “Daily Sacrifice” prayers that have often appeared in the debate concerning Washington’s faith, prompting some to rename them, the “Spurious Prayers.”
So it may be unexpected to discover that there are more than, one hundred written prayers in Washington’s vast correspondence! How many preachers could find that many written prayers in their letters? What makes this significant is not just the sheer quantity. What Washington revealed in these prayers is also quite important for the question of his religious beliefs. There is always the ready argument available to set aside the force of these prayers—Washington didn’t write them, they were put in his writings by his secretaries and speech writers.18 But that argument just won’t work as we will now see.
For example, one of the draft letters containing a prayer was prepared by Thomas Jefferson, who was not known as a particularly religious man of prayer. This is significant because it answers this allegation that these written prayers were foisted on Washington by his hyper-religious military staff that hailed from the Puritan New England states. Consider Jefferson’s draft that was written during Washington’s first term, at the time of the opening of the new government in the wake of the French Revolution:
To THE PROVISORY EXECUTIVE COUNCIL OF FRANCE
I assure you, with a sincere participation, of the great and constant friendship, which these U.S. bear to the French nation. of the interest they feel in whatever concerns their happiness and prosperity, and of their wishes for a perpetual fraternity with them, and I pray God to have them and you, very great and good friends and allies, in his holy keeping.19
Similarly, Washington’s staff member Alexander Hamilton also knew to put in prayers in Washington’s letters:
To GOVERNOR DIEGO JOSEPH NAVARRO [of Havana]
Head Quarters, Middle Brook, March 4, 1779.
With my prayers for your health and happiness, and with the greatest respect I have the honor etc.20
So Washington’s staff, like Thomas Jefferson and Alexander Hamilton, knew that the commander in chief expected prayers to be in his letters. But at least on one occasion, when a prayer had been overlooked in the draft, Washington himself personally added one. This happened in the following letter, also drafted by Alexander Hamilton. Note that the words in brackets are those that Washington himself added to Hamilton’s draft.
To COMTE DE ROCHAMBEAU
New Windsor, February 26, 1781.
I have an increase of happiness from the subsequent intelligence you do me the favour to communicate respecting Count D’Estaings success. This repetition of advices justifies a confidence in their truth [which I pray God may be confirmed in its greatest extent.] (WGW Note: The draft is in the writing of Alexander Hamilton. The words in brackets are in the writing of Washington.)21
So what we present here is a sampling of the many written prayers that are encountered throughout the papers of Washington. A much fuller presentation of Washington’s written prayers is found in appendix 3. The simple point to be made is this: If someone wrote so many prayers, is it hard to believe that he quietly prayed many unwritten prayers as well? We think that Washington could not have composed such a vast number of prayers had he not been a man committed to the spiritual discipline of prayer. This reality seems to make the story of Washington’s prayer at Valley Forge, preserved by the oral history of the Revolutionary era, something more than a mere myth, even if all of the elements of the story cannot at the end of the day be historically verified.
WASHINGTON’S RECIPROCAL PRAYERS
Another expression of Washington’s faith revealed in his prayers are in some of his letters where the correspondents say that they are praying for him, and he in return writes back and says he is reciprocating or praying the same thing for them as well. This is a gracious custom that could be construed as a mere civility. But in some instances, this cannot be offered as the explanation. That is because some of the prayers are so explicitly Christian and biblical, that to affirm a reciprocal prayer would be to confess a Christian faith. If Washington intended to be the honest, candid person that he claimed to be, and yet also was the Deist that so many have claimed him to be, he could not have offered a reciprocal prayer in such instances. Yet, that is exactly what Washington did on various occasions.
The first example shows that the reciprocation can be in terms of God’s blessings on earthly matters such as “life and public usefulness.”
From THE ARTILLERY COMPANY OF THE TOWN OF NEWPORT, RHODE ISLAND
Feb. 27, 1794:
Humbly beseeching the Supreme Giver of all good gifts to continue your life and public usefulness, and that they with their fellow citizens, may still gratefully reciprocate the satisfaction resulting from a faithful discharge of important duties.22
To THE ARTILLERY COMPANY OF THE TOWN OF NEWPORT, RHODE ISLAND
February, 1794:
Gentlemen: For your kind congratulations on the anniversary of my birthday, and the other obliging expressions of your Address I pray you to accept my grateful thanks.
To cherish those principles which effected the revolution, and laid the foundation of our free and happy Government, does honor to your patriotism; as do the sentiments of commiseration for the sufferings of the unfortunate, and the good wishes for the happiness of the great family of mankind, to your philanthropy.
Your prayer for me, is reciprocated by the best vows I can offer for your welfare.23
The next example “The Humble Address of the Ministers, Elders and Deacons of the Reformed Protestant Dutch Church in Kingston.” As we consider what these church leaders write, we discover that the reciprocation can also be in terms of the deepest spiritual realities pertaining to the Christian doctrine of salvation:
To the Excellency George Washington Esquire General and Commander in Chief of the American Army etc:
Amidst the general joy which instantly pervaded all ranks of people here on hearing of your Excellency’s intended visit to this place, We the Ministers, Elders and Deacons of the Protestant Reformed Dutch Church in Kingston; participated in it; And now beg leave with the greatest respect and esteem to hail your arrival.
The experience of a number of years past has convinced us that your wisdom, integrity and fortitude have been adequate to the arduous task your country has imposed upon you. Never have we in the most perilous of times known your Excellency to despond, nor in the most prosperous to slacken in activity: But with the utmost resolution persevere until by the aid of the Almighty you have brought us thus near to independence, freedom and peace.
Permit us to add: that as the loss of our religious rights was partly involved in that of our civil, and your being instrumental in restoring the one, affords us a happy presage that the Divine Being will prosper your endeavors to promote the other.
When the sword shall be sheathed and peace reestablished, whensoever it is the will of Heaven that your Excellency has lived long enough for the purposes of nature, then may you enter triumphantly thro’ the Blood of the Lamb, into the Regions of Bliss there to take possession of that Crown of Glory, the Reward of the Virtuous and which fadeth not away.
By Order of the Consistory Kingston, November 15, 1782.24
The Christian view of eternal life in heaven through the work of Christ is unmistakable in the Consistory’s words, “then may you enter triumphantly thro’ the Blood of the Lamb, into the Regions of Bliss there to take possession of that Crown of Glory, the Reward of the Virtuous and which fadeth not away.” Surely Washington, if he were a Deist, could not reciprocate such a prayer. But he did. And this was not a mere oversight. For in so doing, he consciously emphasized the theme of “eternal happiness” and its religious significance in distinction from “temporal happiness.” In his November 16, 1782, answer he wrote these striking words,
In return for your kind concern for my temporal and eternal happiness, permit me to assure you that my wishes are reciprocal; and that you may be enabled to hand down your Religion pure and undefiled to a Posterity worthy of their Ancestors. I am Gentlemen, Etc., GW.25
Washington responded to the Consistory with an unequivocal Christian letter.
Another example of an explicitly Christian reciprocal prayer by Washington is found in the letters that were exchanged between Reverend William Linn and Washington. The Reverend Linn had written from New York on May 30, 1798, stating:
Excuse the liberty I take in enclosing to you a discourse delivered on the late fast day. The reasons for the publication in the manner in which it appears you will see in the preface. To confirm some of my sentiments, I have quoted in the notes a few passages from your address on your resignation and I was sorry that more could not be conveniently introduced from a performance immortal as your fame. I beg leave only to express my wishes, that the evening of your busy and eventful life may be peaceful and happy; that you may see your country established in the enjoyment of those blessings you toiled to secure; and that, when removed from this earthly scene you may, through the merits of the Redeemer, receive a crown of glory in heaven. I am with the highest respect, Your Most Obedient Wm. Linn.26
Washington’s response is as follows:
Mount Vernon, June 4, 1798. Revd. Sir: I received with thankfulness your favour of the 30th. Ulto., enclosing the discourse delivered by you on the day recommended by the President of the United States to be observed as a general Fast. I have read them both with pleasure; and feel 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, being with esteem and respect, Revd. Sir Your etc.27
What makes Washington’s statements here so powerful is that Linn’s sermon is a direct attack against Deism and the views of Thomas Paine.28 How he could have read this sermon “with pleasure” and have been a Deist is incoherence at the highest level. Washington simply could not have said this and have been a Deist. Moreover, the reciprocal prayers for eternal happiness that Washington affirmed here were explicitly made in the context of the saving work of the Redeemer—Jesus Christ, and the concomitant hope of a “crown of glory in heaven.” If Washington had not really meant these words in this context, it would not only have been intentionally deceptive, it would have been anything but an expression of “cordiality,” “esteem,” and “respect.”
EXAMPLES OF WASHINGTON’S WRITTEN PRAYERS
As a way of summarizing Washington’s many written prayers, we next consider several categories that illustrate the breadth of Washington’s interest in prayer.
1. For his family in a time of war.
To MRS. MARTHA CUSTIS, July 20, 1758.
Since that happy hour when we made our pledges to each other, my thoughts have been continually going to you as another Self. That an all-powerful Providence may keep us both in safety is the prayer of your ever faithful and affectionate friend.29
To JOHN AUGUSTINE WASHINGTON, New York, April 29, 1776.
I am very sorry to hear that my Sister was Indisposed with a sore Breast when you last wrote. I hope she is now recover’d of it, and that all your Family are well; that they may continue so, and that our once happy Country may escape the depredations and Calamities attending on War, is the fervent prayer of, dear Sir, your most affectionate brother. 30
2. A prayer for himself and his Army.
To LANDON CARTER, Morristown in New Jersey, April 15, 1777.
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.31
3. A Day of Thanksgiving as the New General of the American Army.
GENERAL ORDERS, Head Quarters, Cambridge, November 18, 1775.
The Honorable the Legislature of this Colony having thought fit to set apart Thursday the 23d of November Instant, as 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; prosper the American Arms, preserve and strengthen the Harmony of the United Colonies, and avert the Calamities of a civil war.” The General therefore commands that day to be observed with all the Solemnity directed by the Legislative Proclamation, and all Officers, Soldiers and others, are hereby directed, with the most unfeigned Devotion, to obey the same.32
4. Prayers for God’s blessings at the end of the war.
To THE MILITIA OFFICERS OF THE CITY AND LIBERTIES OF PHILADELPHIA,
Philadelphia, December 12, 1783.
While the various Scenes of the War, in which I have experienced the timely aid of the Militia of Philadelphia, recur to my mind, my ardent prayer ascends to Heaven that they may long enjoy the blessings of that Peace which has been obtained by the divine benediction on our common exertions.33
FAREWELL ORDERS TO THE ARMIES OF THE UNITED STATES,
Rock Hill, near Princeton, November 2, 1783.
To the various branches of the Army … he can only again offer in their behalf his recommendations to their grateful country, and his prayers to the God of Armies. May ample justice be done them here, and may the choicest of heaven’s favours, both here and hereafter, attend those who, under the devine auspices, have secured innumerable blessings for others; with these wishes, and this benediction, the Commander in Chief is about to retire from Service. The Curtain of seperation will soon be drawn, and the military scene to him will be closed for ever.34
5. A Prayer for the legislators of Massachusetts.
To THE MASSACHUSETTS SENATE AND HOUSE OF REPRESENTATIVES,
Head Quarters, August 10, 1783.
Impressed with sentiments of Gratitude for your benevolent Expressions for my personal Happiness and prosperity, I can make you no better return, than to pray, that Heaven, from the Stores of its Munificence, may shower its choisest blessings on you Gentlemen, and the People of the Commonwealth of Massachusetts, and to entreat that Our Liberties, now so happily established, may be continued in perfect Security, to the latest posterity. With Sentiments of high Veneration etc. (This reply to the Address of the Legislature was transmitted to Samuel Adams, then President of the Massachusetts Senate.)35
6. A Prayer for each of the thirteen newly independent states.
CIRCULAR TO THE STATES,
Head Quarters, Newburgh, June 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.36
7. A Prayer for Princeton, and its historic college.
To THE INHABITANTS OF PRINCETON AND NEIGHBORHOOD, TOGETHER WITH THE PRESIDENT AND FACULTY OF THE COLLEGE,
Rocky Hill, August 25, 1783.
I now return you Gentlemen my thanks for your benevolent wishes, and make it my earnest prayer to Heaven, that every temporal and divine blessing may be bestowed on the Inhabitants of Princeton, on the neighbourhood, and on the President and Faculty of the College of New Jersey, and that the usefulness of this Institution in promoting the interests of Religion and Learning may be universally extended.37
8. A Prayer for New York City.
COMMONALTY OF THE CITY OF NEW YORK,
[April 10, 1785]
I pray that Heaven may bestow its choicest blessings on your City. That the devastations of War, in which you found it, may soon be without a trace. That a well regulated and benificial Commerce may enrichen your Citizens. And that, your State (at present the Seat of the Empire) may set such examples of wisdom and liberality, as shall have a tendency to strengthen and give permanency to the Union at home, and credit and respectability to it abroad. The accomplishment whereof is a remaining wish, and the primary object of all my desires.38
9. A Prayer for God’s providential blessings at the start of the new government.
To REVEREND SAMUEL LANGDON,
New York, September 28, 1789.
The man must be bad indeed who can look upon the events of the American Revolution without feeling the warmest gratitude towards the great Author of the Universe whose divine interposition was so frequently manifested in our behalf. And it is my earnest prayer that we may so conduct ourselves as to merit a continuance of those blessings with which we have hitherto been favored. I am etc.39
10. The Prayer for the First National Thanksgiving.
THANKSGIVING PROCLAMATION,
City of New York, October 3, 1789.
Whereas it is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor, and Whereas both Houses of Congress have by their joint Committee—requested me “to recommend to the People of the United States a day of public thanks-giving and prayer to be observed by acknowledging with grateful hearts the many signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness.”
Now therefore I do recommend and assign Thursday the 26th. day of November next to be devoted by the People of these States to the service of that great and glorious Being, who is the beneficent Author of all the good that was, that is, or that will be. That we may then all unite in rendering unto him our sincere and humble thanks, for his kind care and protection of the People of this country previous to their becoming a Nation, for the signal and manifold mercies, and the favorable interpositions of his providence, which we experienced in the course and conclusion of the late war, for the great degree of tranquillity, union, and plenty, which we have since enjoyed, for the peaceable and rational manner in which we have been enabled to establish constitutions of government for our safety and happiness, and particularly the national One now lately instituted, for the civil and religious liberty with which we are blessed, and the means we have of acquiring and diffusing useful knowledge and in general for all the great and various favors which he hath been pleased to confer upon us.
And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech him to pardon our national and other transgressions, to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually, to render our national government a blessing to all the People, by constantly being a government of wise, just and constitutional laws, discreetly and faithfully executed and obeyed, to protect and guide all Sovereigns and Nations (especially such as have shown kindness unto us) and to bless them with good government, peace, and concord. To promote the knowledge and practice of true religion and virtue, and the encrease of science among them and Us, and generally to grant unto all Mankind such a degree of temporal prosperity as he alone knows to be best.40
11. Washington’s prayers for the nation at his farewell from the presidency.
In looking forward to the moment, which is intended to terminate the career of my public life…. your support was the essential prop….I shall carry it with me to my grave, as a strong incitement to unceasing vows that Heaven may continue to you the choicest tokens of its beneficence; that your Union and brotherly affection may be perpetual; that the free constitution, which is the work of your hands, may be sacredly maintained; that its Administration in every department may be stamped with wisdom and Virtue; that, in fine, the happiness of the people of these States, under the auspices of liberty, may be made complete, by so careful a preservation and so prudent a use of this blessing as will acquire to them the glory of recommending it to the applause, the affection, and adoption of every nation which is yet a stranger to it.41
12. A Prayer for peace at a time of impending war.
To THE OFFICERS OF THE TENTH AND NINETY-FIRST REGIMENTS OF THE VIRGINIA MILITIA,
Mount Vernon, October 24, 1798.
That there may be no occasion to gird on the Sword, none more ardently prays than I do; and no one, with more truth could add, that, if unfortunately, in defence of our rights we shall be compelled to unsheath I hope, after the object is attained, would return it to its Scabbard with more heart-felt satisfaction. But to avert the evil, or to meet it like men it is necessary under the present aspect of our Affairs to hold it in our hands, and be united in one band.
Your prayers, and kind wishes in my behalf, I reciprocate with great Cordiality 42
13. Washington’s final written prayer in 1799. Preparing for death, Washington referred to God. He used the Christian custom of beginning this official document in God’s name.
Last Will And Testament
In the name of God amen.
I George Washington of Mount Vernon, a citizen of the United States, and lately President of the same, do make, orda[in] and declare this Instrument; w[hic]h is written with my own hand [an]d every page thereof subscribed [wit]h my name, to be my last Will and [Tes]tament, revoking all others.43
FOR WHOM AND FOR WHAT DID WASHINGTON PRAY?
It is fascinating to consider to whom Washington was writing when he composed these personal prayers. Above, we’ve already considered some of the names on Washington’s prayer list. Yet Washington’s letters contain many more written prayers in various lengths. A study of Washington’s prayers reveal the specifics for which he prayed, manifesting the breadth of his prayer life. The references after the following headings refer to appendix 3, and the specific section where these prayer requests can be found.
Prayer Requests Expressed By Washington for Days of Prayer and Fasting: (Section 2)
Confession and forgiveness of sin
Averting war
Addressing the grievances of Americans against Britain
Providential mercy
Protection and success
Prayer Requests Expressed By Washington for Himself and Family: (Section 3)
To continue to deserve the good sentiments of people.
Safety for Martha
For his fears of the ruin of the military
For health concerns.
For escaping the calamities of war
For provisions for the successful conclusion of the war
For his retirement and return to domestic happiness and peace
For happiness
Prayer Requests Expressed By Washington for His Army and His Officers: (Section 4)
To finish the work
To be preserved and to prosper
To never again be in a state of the severe lack of needed items for life
For success and a safe return from a mission
To avert another campaign
For justice
For heaven’s favor here and in the hereafter
For peace
Prayer Requests Expressed By Washington for Peace: (Section 5)
Prayer Requests Expressed By Washington for Citizens and Cities: (Section 6)
For aid in their efforts for liberty
To recover ease and happiness
For the choicest blessings
For liberties to continue to the latest posterity
For the traces of war to be gone
For enriched commerce
To set examples of wisdom and liberality so that the union would be permanent at home and respected abroad.
Prayer Requests Expressed By Washington for Native American Tribes: (Section 12)
That they would be wise and strong
That they would walk the right path
That they would not be deceived and turn against America
That the Great Spirit would preserve them
Prayer Requests Expressed By Washington For A National Thanksgiving: (Section 13)
Pardon of sins
To perform our duties
That government would be a blessing
For growth in knowledge, religion, virtue, science and temporal prosperity
Prayer Requests Expressed By Washington For Legislative Activity: (Section 14)
That his doubts about the value of a new law would not be realized
For the success of negotiations
Prayer Requests Expressed By Washington For Government Leaders: (Section 7)
To be in God’s holy keeping
For health, happiness and prosperity
For their welfare
For health and long life to enjoy blessings
Prayer Requests Expressed By Washington For Royalty: (Section 11)
For God’s holy protection
For guidance
For health and happiness
Prayer Requests Expressed By Washington For the American States: (Section 8)
Peace
Possession of their rights
For the prospering of their arms
Harmony of colonies
To avert calamities
The overruling of wrath and the making of war to cease
Prayer Requests Expressed By Washington For the United States: (Section 10)
Peace to the end of time
Protection
That the citizens would be obedient to government
Brotherly love
Disposed to do justice
To love mercy
Humility
Pacific temper of mind
For a humble imitation of the Divine Author of our blessed religion
Happiness
Long uninterrupted felicity
Such conduct that would merit continuing blessings
Wisdom
A wise and virtuous use of blessings
That all may turn out for the best
That the nation would not become a prey to anarchy or despotism
Prayer Requests Expressed By Washington For Churches: (Section 15)
For present and future happiness
For the blessings a gracious God bestows upon the righteous
For the preservation of civil and religious liberties
For the extension of knowledge, virtue, and true religion
To be conspicuous for religious character
To pass on religion to posterity in a pure and undefiled form
Because this book is about Washington’s religion, it is appropriate to distill some of the items that we might call Washington’s religious or spiritual prayer requests. The numbers attached to the following list refer to Washington’s written prayers found in appendix 3.
Some of the Religious Prayer Requests Expressed by Washington in His Written and Reciprocal Prayers
The extension of True Religion (13.4, 15.2)
Spiritual felicity (15.4)
Forgiveness of sins. (2.2, 2.5, 2.9, 80)
Mercy. (2.5, 60)
Favor in the hereafter. (6.7)
Spiritual and eternal happiness. (15.3, 21.9, 21.10)
Providential or temporal felicity. (57, 77)
God’s holy keeping. (7.1)
The blessings of a gracious God. (5.8, 68)
Virtuous conduct flowing from imitating Christ, the Divine Author of Christianity. (10.2)
A conspicuous religious character. (10.7)
Passing on the Reformed Church’s religion to posterity in a pure and unde filed form. (15.3)
The reciprocated prayer to “enter triumphantly thro’ the Blood of the Lamb, into the Regions of Bliss there to take possession of that Crown of Glory, the Reward of the Virtuous and which fadeth not away.” (21.8)
The reciprocated prayer that “When removed from this earthly scene you may, through the merits of the Redeemer, receive a crown of glory in heaven.” (21.10)
A benediction for justice and heaven’s favor here and hereafter. (6.7)
This summary is an unanswerable critique of the Deist claim that Washington was not a Christian.
CONCLUSION
Normally, Deists rarely pray. But a Deist would never pray in such Christian terms. The prayers summarized in this chapter demonstrate that Washington was a practicing Christian. No Deist whose ethic may have permitted him to misrepresent his faith for political advantage could have simultaneously prayed so Christian-like, so extensively, and yet so falsely. Having established the unassailable evidence of Washington’s prayer life, we will next turn our attention to the question, “Did Washington really pray at Valley Forge?”