Topics: Founding Fathers

Religious Activities at Presidential Inaugurations

by David Barton

Americans have long believed that civic ceremonies such as presidential inaugurations should include religious activities. Recently, some individuals and groups have raised objections to these activities, often arguing that they violate the Founders’ supposed commitment to secularizing the public square by separating church and state.1 These arguments have no historical foundation, as can be seen by briefly considering America’s first presidential inauguration.

Constitutional experts abounded at George Washington’s inauguration. The inauguree himself was a signer of the Constitution, and one-fourth of the members of the Congress that organized and directed his inauguration had also been delegates to the Constitutional Convention. 2 This body certainly knew what was, and was not constitutional.

George Washington’s First Inauguration

The first inauguration occurred on April 30, 1789, at Federal Hall in New York City (the city served as the nation’s capital in 1789-1790). Extensive preparations for that event were made by Congress, with the cooperative help of a body of fourteen clergy, including ministers from different denominations and a rabbi.3

Local papers reported the first of these activities:

[O]n the morning of the day on which our illustrious President will be invested with his office, the bells will ring at nine o’clock, when the people may go up to the house of God and in a solemn manner commit the new government, with its important train of consequences, to the holy protection and blessing of the Most High. An early hour is prudently fixed for this peculiar act of devotion and it is designed wholly for prayer. 4

As the day proceeded, things appeared to be moving smoothly. But as the parade carrying Washington by horse-drawn carriage was nearing Federal Hall, it was realized that no Bible had been obtained for administering the oath. Today this would not be a problem for some civic officials, but in that era it would have been highly unusual to take an oath without a Bible.

Oaths in American History

In the Christian West, oath taking had long been held to be an innately religious activity. Many early colonial and state laws required oaths to be taken on the Bible. Some states even specified that they were to be taken “on the holy evangelists of Almighty God” 5 —that is, on the Bible, but with special emphasis on the Gospels. Requirements also routinely stipulated that “So help me God” be part of the official oath,6 and multiple states specifically required that the person taking the oath, “after repeating the words, ‘So help me God,’ shall kiss the Holy Gospels.” 7 These general provisions—in place at the time of the federal Constitution—were retained for generations.8

With this as the standard practice for oath-taking, a Bible was certainly needed. So Parade Marshal Jacob Morton hurried off and soon returned with a large 1767 King James Bible.

Bible & the Presidential Oath at the 1st Inauguration

The inaugural ceremony was conducted on the balcony at Federal Hall. With a huge crowd gathered below to watch the proceedings, the Bible was laid upon a crimson velvet cushion held by Samuel Otis, Secretary of the US Senate. New York Chancellor Robert Livingston administered the oath of office. (He was on the five-man committee charged with drafting the Declaration of Independence, but before he could affix his signature to the document he was called back to New York to guide his state through the Revolution. Because Livingston was the highest ranking judicial official in New York, he was chosen to administer the oath to President Washington.) Standing beside them were many distinguished officials, including Vice President John Adams, future Supreme Court Chief Justice John Jay, and Generals Henry Knox and Philip Schuyler.

When it came time to take the oath, Washington placed his left hand upon the Bible, which had been opened at random to Genesis 49,9 raised his right, and swore to “faithfully execute the office of President of the United States, and will to the best of my ability, preserve, protect and defend the Constitution of the United States.” He then bent over, reverentially kissed the Bible, and then likely added the words “So help me God.”

Oaths in the Various States

Significantly, twelve of the thirteen colonies at the time required the use of that phrase when taking an oath, 10 and the thirteenth colony required a declared belief in God just to hold office. 11 While no contemporary records verify this addition to his oath, it would have been highly unusual if he had neglected to do so; and we can be confident that the absence of these words would certainly have been noted in contemporary accounts.

Many of Washington’s actions related to oath-taking have clear antecedents in the Bible. For example, God declared: “I RAISED MY HAND IN AN OATH . . .” (Ezekiel 20:15, 23; 36:7; Psalm 106:26) and the Scripture further affirms that “The Lord has sworn by His RIGHT hand” (Isaiah 62:8). And when God’s people were instructed how to take an oath, they were told: “You shall . . . take oaths IN HIS NAME” (Deuteronomy 10:20), which is reflected with our use of the phrase “So help me God.”

Founders on Oaths

America’s Founders repeatedly affirmed that oath taking is an inherently religious activity. For example (emphasis added in each quote):

[An] oath—the strongest of religious ties.12 JAMES MADISON, SIGNER OF THE CONSTITUTION

[In o]ur laws . . . by the oath which they prescribe, we appeal to the Supreme Being so to deal with us hereafter as we observe the obligation of our oaths. The Pagan world were and are without the mighty influence of this principle which is proclaimed in the Christian system. 13 RUFUS KING, SIGNER OF THE CONSTITUTION

Oaths in this country are as yet universally considered as sacred obligations. 14 JOHN ADAMS, SIGNER OF THE DECLARATION, FRAMER OF THE BILL OF RIGHTS

An oath is an appeal to God, the Searcher of Hearts, for the truth of what we say and always expresses or supposes an imprecation [calling down] of His judgment upon us if we prevaricate [lie]. An oath, therefore, implies a belief in God and His Providence and indeed is an act of worship. . . . In vows, there is no party but God and the person himself who makes the vow.15 JOHN WITHERSPOON, SIGNER OF THE DECLARATION

The Constitution enjoins an oath upon all the officers of the United States. This is a direct appeal to that God Who is the avenger of perjury. Such an appeal to Him is a full acknowledgment of His being and providence. 16 OLIVER WOLCOTT, SIGNER OF THE DECLARATION

According to the modern definition [1788] of an oath, it is considered a “solemn appeal to the Supreme Being for the truth of what is said by a person who believes in the existence of a Supreme Being and in a future state of rewards and punishments . . .” 17JAMES IREDELL, RATIFIER OF THE CONSTITUTION, EARLY U. S. SUPREME COURT JUSTICE

The Constitution had provided that all the public functionaries of the Union, not only of the general [federal] but of all the state governments, should be under oath or affirmation for its support. The homage of religious faith was thus superadded to all the obligations of temporal law to give it strength. 18JOHN QUINCY ADAMS, PRESIDENT

George Washington, in his famous Farewell Address at the end of his presidency, pointedly warned Americans never to let the oath-taking process become secular:

[W]here is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths . . . ?19

Clearly, in the Founding Era, the act of taking an oath was considered an intrinsically religious activity.

Eyewitness Account of the 1st Inauguration

After George Washington finished taking his oath, Chancellor Livingston proclaimed “It is done!” Turning to the crowd assembled below, he shouted, “Long live George Washington —the first President of the United States!” That shout was echoed and re-echoed by the crowd. As reported by one eyewitness:

It would seem extraordinary that the administration of an oath, a ceremony so very common and familiar, should in so great a degree excite the public curiosity. But the circumstances of his election—the impression of his past services—the concourse of spectators – the devout fervency with which he repeated the oath—and the reverential manner in which he bowed down and kissed the Sacred Volume—all these conspired to render it one of the most august and interesting spectacle ever exhibited on this globe. It seemed, from the number of witnesses, to be a solemn appeal to Heaven and earth at once. Upon the subject of this great and good man, I may perhaps be an enthusiast, but I confess that I was under an awful and religious persuasion that the gracious Ruler of the Universe was looking down at that moment with peculiar complacency [satisfaction] on an act, which to a part of His creatures was so very important. Under this impression, when the Chancellor pronounced in a very feeling manner, “Long live George Washington,” my sensibility was wound up to such a pitch that I could do not more than wave my hat with the rest, without the power of joining in the repeated acclamations which rent the air.20

Washington’s Inauguration Address

Washington and the other officials then left the balcony and went inside Federal Hall to the Senate Chamber, where he delivered the first Inaugural Address to a joint session of Congress. He began by emphasizing that it would be peculiarly improper to omit in this first official act my fervent supplications to that Almighty Being Who rules over the universe, Who presides in the councils of nations, and Whose providential aids can supply every human defect – that His benediction may consecrate to the liberties and happiness of the people of the United States a government instituted by themselves for these essential purposes. 21

Washington then called his listeners to remember and acknowledge God:

In tendering this homage [act of worship] to the Great Author of every public and private good, I assure myself that it expresses your sentiments not less than my own, nor those of my fellow-citizens at large less than either. No people can be bound to acknowledge and adore the Invisible Hand which conducts the affairs of men more than those of the United States. Every step by which they have advanced to the character of an independent nation seems to have been distinguished by some token of Providential Agency. . . . [and] we ought to be no less persuaded that the propitious [favorable] smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained.22

Washington concluded the address by offering a heartfelt closing prayer:

I shall take my present leave—but not without resorting once more to the benign Parent of the Human Race in humble supplication [prayer] that . . . His Divine blessing may be equally conspicuous in the enlarged views, the temperate consultations, and the wise measures on which the success of this government must depend.23

Church After Inauguration

After the address, Congress had stipulated:

That after the oath shall have been administered to the President, he—attended by the Vice-President and members of the Senate and House of Representatives—proceed to St. Paul’s Chapel to hear Divine service.24

So, agreeable to the congressional resolution:

The President, the Vice-President, the Senate, and House of Representatives, &c., then proceeded to St. Paul’s Chapel, where Divine Service was performed by the chaplain of Congress. 25

The president and Congress went en masse to church, where the service was conducted by The Right Reverend Samuel Provoost—the Episcopal Bishop of New York who had been chosen chaplain of the Senate the preceding week. 26 He performed the service according to The Book of Common Prayer, including prayers taken from Psalms 144–150, administering the sacrament of Holy Communion, and Scripture readings from the book of Acts, I Kings, and the Third Epistle of John. 27

After the church service Congress returned to Federal Hall where it adjourned, thus concluding the official inaugural activities.

Conclusion

The first presidential inauguration included at least eight distinctly religious activities: (1) a time of public prayer preceding the inauguration (today, this often occurs through an official prayer breakfast preceding the inauguration); (2) the use of the Bible to administer the oath; (3) solemnifying the oath with multiple religious expressions (placing a hand on the Bible, saying “So help me God,” and kissing the Bible); (4) prayers offered by the president himself; (5) religious content in the inaugural address; (6) the president calling the people to pray or acknowledge God; (7) official church worship services; and (8) clergy-led prayers. These have been repeated, in whole or part, in every subsequent inauguration. 28

From the earliest colonial settlements to the first presidential inauguration, Americans believed that religious practices should play an important role in civic ceremonies. There is no reason to think America’s Founders desired to change these practices, and every reason to believe they firmly embraced them.

Endnotes

1 See, for example, “ FFRF asks Trump to eject religion and prayer from public oath-taking,” Freedom From Religion Foundation, January 3, 2017; Newdow v. Roberts, 603 F.3d 1002, Ct. of Appeals, Dist. of Columbia (2010); Newdow v. Bush, USDC, District of Columbia, Civil Action No. 04-2208 (JDB), opinion rendered January 14, 2005.

2 Significantly, many of the U. S. Senators at the first Inauguration had been delegates to the Constitutional Convention that framed the Constitution including William Samuel Johnson, Oliver Ellsworth, George Read, Richard Bassett, William Few, Caleb Strong, John Langdon, William Paterson, Robert Morris, and Pierce Butler; and many members of the House had been delegates to the Constitutional Convention, including Roger Sherman, Abraham Baldwin, Daniel Carroll, Elbridge Gerry, Nicholas Gilman, Hugh Williamson, George Clymer, Thomas Fitzsimmons, and James Madison.

3 See, for example, The Jewish Encyclopedia (New York: Funk and Wagnalls Company, 1907), XI:160, “Gershom Mendez Seixas.”

4 The Daily Advertiser, (New York, April 23, 1789), 2.

5 See, for example, the laws of Georgia, both before and after the federal Constitution: Oliver H. Prince, A Digest of the Laws of the State of Georgia (Milledgeville: Grantland & Orme, 1822), 3, “An Act for the case of Dissenting Protestants, within this province, who may be scrupulous of taking an oath, in respect to the manner and form of administering the same,” passed December 13, 1756 and South Carolina: Joseph Brevard, An Alphabetical Digest of the Public Statue Law of South Carolina (Charleston: John Hoff, 1814), II:86, “Oaths-Affirmations.”

6 See Connecticut as an example. For policies on this before the federal Constitution: R.R. Hinman, A.M., Letters From the English Kings and Queens, Charles II, James II, William and Mary, Anne, George II, &C., To the Governors of the Colony of Connecticut, Together With the Answers Thereto, From 1635 to 1749; And Other Original, Ancient, Literary and Curious Documents, Compiled From Files and Records in the Office of the Secretary of the State of Connecticut (Hartford: John B. Eldredge, Printer, 1836), 26-28. For policies on this following the federal Constitution, see: The Public Statute Laws of the State of Connecticut (Hartford: Hudson and Goodwin, 1808), 535, Title CXXII: Oaths, Ch. 1, Sec. 6, law passed in May, 1742; 540, Title CXXII: Oaths, Ch. 1, Sec. 25, law passed in May, 1726; 541, Title CXXII: Oaths, Ch. 1, Sec. 30 & 32, law passed in May, 1718.

For additional examples of states requiring people being sworn into office to say “so help me God” see: The Federal and State Constitution, Colonial Charters, and Other Organic Laws, ed. Francis Newton Thorpe (Washington: Government Printing Office, 1909), I:523, 1638-1639. Fundamental Orders of Connecticut; II:780, 1777. Georgia Constitution, Art. XIV-XV; III:1909, 1780. Massachusetts Constitution, Ch. VI; IV:2468, 1784. New Hampshire Constitution, “Oaths and Subscriptions”; VI:3255, 1778. Constitution of South Carolina, Sec. XXXVI. Laws of the State of Delaware (New Castle: Samuel and John Adams, 1797), II:1261, Ch. XCVIII, Sec. 29.

Laws of Maryland, Made Since MDCCLXIII (Annapolis: Frederick Green, 1787), Ch. V from “A Session of the General Assembly of Maryland…in the year of our Lord one thousand seven hundred and seventy-seven”. William Patterson, Laws of the State of New-Jersey (Newark: Matthias Day, 1800), 376, “An Act prescribing certain oaths,” February 20, 1799. The Public Laws of the State of Rhode-Island and Providence Plantations (Providence: Miller & Hutchens, 1822), 109, 111, “An Act to establish a Supreme Judicial Court,” passed from 1729-1822. Abridgment of the Public Permanent Laws of Virginia (Richmond: Augustine Davis, 1796), 219-220, “Oaths,” December 22, 1792, the text of many of the oaths listed here come from 1779.

7 John Haywood, A Manual of the Laws of North Carolina (Raleigh: J. Gales, 1814), 34, “Oaths and Affirmations. 1777”; Laws of the State of New-York (New York: Thomas Greenleaf, 1798), 21, “Chap. XXV: An Act to dispense with the usual mode of administering oaths, in favor of persons having conscientious scruples respecting the same, Passed 1st of April, 1778”; James Parker, Conductor Generalis: Or the Office, Duty and Authority of the Justices of the Peace (New York: John Patterson, 1788), 302-304, “Of oaths in general”.

8 George C. Edward, A Treatise on the Powers and Duties of Justices of the Peace and Town Officers, in the State of New York (Ithaca: Mack, Andrus & Woodruff, 1836), 91, “Of the proceedings on the trial.”

9 See, for example, “The 1st Presidential Inauguration,” Joint Congressional Committee on Inaugural Ceremonies (accessed on January 17, 2017).

10 Laws requiring some version of “so help me God” are found in all original 13 colonies except Pennsylvania. American Political Thought (Spring 2014), 3:1:55, Mark David Hall, “Madison’s Memorial and Remonstrance, Jefferson’s Statute for Religious Liberty, and the Creation of the First Amendment.”

11 The Pennsylvania Constitution of 1776 required legislators to swear or affirm, “I do believe in one God, the Creator and Governor of the universe, the Rewarder of the good and the Punisher of the wicked. And I do acknowledge the Scriptures of the Old and New Testament to be given by Divine inspiration” [The Constitutions of the Several Independent States of America (Boston: Norman and Bowen, 1785), 81, Pennsylvania, 1776, Chapter II, Section 10]. The Pennsylvania Constitution of 1790 required that the official “acknowledges the being of a God and a future state of rewards and punishments” [The American’s Guide: Comprising the Declaration of Independence; the Articles of Confederation; the Constitution of the United States; and the Constitutions of the Several States Composing the Union (Philadelphia: Towar, J. & D. M. Hogan, 1830), 168, Pennsylvania, 1790, Art. 9].

12 James Madison, The Writings of James Madison, ed. Gaillard Hunt (New York: G.P. Putnam’s Sons, 1904), V:30, to Thomas Jefferson on October 24, 1787.

13 Reports of the Proceedings and Debates of the Convention of 1821, Assembled for the Purpose of Amending The Constitution of the State of New York (Albany: E. and E. Hosford, 1821), 575, Rufus King, October 30, 1821.

14 John Adams, The Works of John Adams, ed. Charles Francis Adams (Boston: Little, Brown and company, 1854), IX:229, to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts on October 11, 1798.

15 John Witherspoon, The Works of John Witherspoon (Edinburgh: J. Ogle, 1815), VII:139, 142, from his “Lectures on Moral Philosophy,” Lecture 16 on Oaths and Vows.

16 Jonathan Elliot, The Debates in the Several State Conventions on the Adoption of the Federal Constitution (Washington: Printed for the Editor, 1836), II:202, Oliver Wolcott on January 9, 1788.

17 Elliot, Debates (1836), IV:196, James Iredell on July 30, 1788.

18 John Quincy Adams, The Jubilee of the Constitution. A Discourse Delivered at the Request of the New York Historical Society, in the City of New York, on Tuesday, the 30th of April, 1839; Being the Fiftieth Anniversary of the Inauguration of George Washington as President of the United States, on Thursday, the 30th of April, 1789 (New York: Samuel Colman, 1839), 62.

19 George Washington, Address of George Washington, President of the United States . . . Preparatory to His Declination (Baltimore: George and Henry S. Keatinge, 1796), 23.

20 Gazette of the United States (May 9-13, 1789), 3, “Extract of a letter from New-York, May 3;” The American Museum: Or Repository of Ancient and Modern Fugitive Pieces, & c. Prose and Poetical (Philadelphia: Matthew Carey, 1789), V:505.

21 The Debates and Proceedings in the Congress of the United States, ed. Joseph Gales (Washington: Gales & Seaton, 1834), Vol. I, p. 27; George Washington, Messages and Papers of the Presidents, ed. James D. Richardson (Washington, D.C.: 1899), 1:44-45, April 30, 1789.

22 Debates and Proceedings (1834), I:27-29, April 30, 1789.

23 Debates and Proceedings (1834), I:27-29, April 30, 1789.

24 In the Senate: Debates and Proceedings (1834), I:25, April 27, 1789; in the House: Debates and Proceedings (1834), I:241, April 29, 1789.

25 Debates and Proceedings (1834), I:29, April 30, 1789.

26 Clarence W. Bowen, The History of the Centennial Celebration of the Inauguration of George Washington (New York, D. Appleton & Co., 1892), 54; “About the Senate Chaplain,” United States Senate, accessed June 24, 2025.

27 Book of Common Prayer (Oxford: W. Jackson & A. Hamilton, 1784), s.v., April 30th. For evidence that George Washington participated in that communion, see Peter Lillback, Sacred Fire (Bryn Mawr, PA: Dickinson Press, 2006), 420-423.

28 The religious activities that took place during Barack Obama’s inauguration ceremony in 2009 were fewer than those at Washington’s Inauguration but did include prayer before and after the oath of office, using a Bible during the oath, saying “so help me God” at the end of the oath [“The 56th Presidential Inauguration,” Joint Congressional Committee on Inaugural Ceremonies], religious content in the inaugural address [“President Barack Obama’s Inaugural Address,” The White House, January 21, 2009], and attending a prayer service the day after the inauguration [Amanda Ruggeri, “For President Obama, a Somber, Inclusive Inaugural Prayer Service,” U.S. News & World Report, January 21, 2009].

 

* This article concerns a historical issue and may not have updated information.

united states flag

The Real Story Behind Old Glory

You have given a banner to those who fear you, to be displayed because of the truth.
Psalm 60:4

June 14th is Flag Day which commemorates the day in 1777 when the Continental Congress passed a resolution “that the flag of the thirteen United States be thirteen stripes, alternate red and white; that the union be thirteen stars, white in a blue field, representing a new constellation.”1 Since that time, generations of Americans have celebrated the flag as a symbol of our God-given freedoms and God-blessed nation, and in every American military campaign, “Old Glory” has been a symbol of our freedom.

Interestingly, “Old Glory” was the name that Captain William Driver placed on a flag he was presented in 1831.2 The nickname given to that flag became so well known that during the Civil War, the Confederates tried unsuccessfully to confiscate and destroy Captain Driver’s flag that he had sewn into his bedcover to protect. 3 In 1862, when Union soldiers occupied Nashville, Driver took out his flag and flew it over the Capitol as a symbol that “Old Glory” stood firm.4

We still honor “Old Glory” today by celebrating Flag Day each year. The first Flag Day celebration occurred in Wisconsin in 1885, when a schoolteacher had his students observe June 14 as “Flag Birthday,” or “Flag Day.” This idea inspired others around the nation to continue the practice and as the celebrations grew, the idea received national recognition. In 1916, President Woodrow Wilson issued a presidential proclamation calling for the national celebration of Flag Day, thus establishing it as a national event.5

As you honor our flag, educate yourself on the greatness of America’s founding and inspire others to do the same!

Endnotes

1 Journals of the Continental Congress (Washington: Government Printing Office, 1907), VIII:464, June 14, 1777.
2 Harriet Ruth Waters Cooke, The Driver Family History (New York: John Wilson and Son, 1889), 180-181.
3 Cooke, Driver Family History (1889), 181-182; The Essex Institute of Historical Collections (Salem: The Essex Institute, 1901), 37:261-263, Robert S. Rantoul to Charles Kingsbury Miller, June 13, 1900.
4 The Essex Institute (1901), 27:261-263, Robert S. Rantoul to Charles Kingsbury Miller, June 13, 1900; Cooke, Driver Family History (1889), 180-182.
5 The Encyclopedia Americana (New York: The Encyclopedia Americana, 1919), 11:309, “Flag Day.”

* Originally Posted: June 14, 2012

Celebrate with Prayer

Millions join together annually in tens of thousands of groups across the nation for the National Day of Prayer, humbly imploring God’s blessings over this great nation. We stand in the long tradition as we follow the recommendation of Benjamin Franklin, who appealed to the 1787 Constitutional Convention to pray for this nation, when he said:

I have lived, Sir, a long time, and the longer I live, the more convincing proofs I see of this truth- that God governs in the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it probable that an empire can rise without His aid? We have been assured, Sir, in the sacred writings, that “except the Lord build the House they labor in vain that build it.” I firmly believe this; and I also believe that without His concurring aid we shall succeed in this political building no better than the Builders of Babel.

It is truly time to ask that God would govern in the affairs of men, that He would build the foundations of this nation, and that He would bless this great nation once again. Celebrate the annual observance of this call by participating in a prayer group near you.

To find these locations, you can visit the National Day of Prayer official site. If you’re unable to attend a gathering, please take time to personally lift up our nation, our government, our leaders, our military, our families, our businesses, our places of worship and ask for God to continue blessing our nation as we turn our face to Him.

A God-Given Inalienable Right

One of the first rights to be protected in early America was the right of conscience – the right to believe differently on issues of religious faith. As John Quincy Adams explained, this right was a product of Christianity:

Jesus Christ. . . . came to teach and not to compel. His law was a Law of Liberty. He left the human mind and human action free. 1

Early American legal writer Stephen Cowell (1800-1872) agreed:

Nonconformity, dissent, free inquiry, individual conviction, mental independence, are forever consecrated by the religion of the New Testament. 2

President Franklin D. Roosevelt likewise declared:

We want to do it the voluntary way – and most human beings in all the world want to do it the voluntary way. We do not want to have the way imposed. . . . That would not follow in the footsteps of Christ. 3

The Scriptures teach that there will be differences of conscience (cf. 1 Corinthians 8) and that if an individual “wounds a weak conscience of another, you have sinned against Christ” (v. 12). We are therefore instructed to respect the differing rights of conscience (v. 13). (See also I Corinthians 10:27-29.) Extending toleration for the rights of conscience is urged throughout the New Testament. (See also Romans 14:3, 15:7, Ephesians 4:2, Colossians 3:13, etc.)

Leaders who knew the Scriptures therefore protected those rights. For example, in 1640, the Rev. Roger Williams established Providence, penning its governing document declaring:

We agree, as formerly hath been the liberties of the town, so still, to hold forth liberty of conscience. 4

Similar protections also appear in the 1649 Maryland “Toleration Act,” 5 the 1663 Charter for Rhode Island, 6 the 1664 Charter for Jersey, 7 the 1665 Charter for Carolina, 8 the 1669 Constitutions of Carolina, 9 the 1676 Charter for West Jersey, 10 the 1701 Charter for Delaware, 11 and the 1682 Frame of Government for Pennsylvania. 12 John Quincy Adams affirmed that: “The transcendent and overruling principle of the first settlers of New England was conscience.” 13

Then when America separated from Great Britain in 1776 and the states created their very first state constitutions, they openly acknowledged Christianity and jointly secured religious toleration, non-coercion, and the rights of conscience. For example, the 1776 constitution of Virginia declared:

That religion, or the duty which we owe to our Creator and the manner of discharging it, can be directed only by reason and conviction, not by force or violence; and therefore all men are equally entitled to the free exercise of religion according to the dictates of conscience; and that it is the mutual duty of all to practice Christian forbearance, love, and charity towards each other. 14

Similar clauses appeared in the constitutions of New Jersey (1776), 15 North Carolina (1776), 16 Pennsylvania (1776), 17 New York (1777), 18 Vermont (1777), 19 South Carolina (1778), 20 Massachusetts (1780), 21 New Hampshire (1784), 22 etc. Today, the safeguard for the rights of conscience pioneered by Christian leaders is a regular feature of state constitutions. 23

The Founding Fathers were outspoken about the importance of this God-given inalienable right. For example, signer of the Constitution William Livingston declared:

Consciences of men are not the objects of human legislation. . . . [H]ow beautiful appears our [expansive] constitution in disclaiming all jurisdiction over the souls of men, and securing (by a never-to-be-repealed section) the voluntary, unchecked, moral suasion of every individual. 24

And John Jay, the original Chief Justice of the U. S. Supreme Court, similarly rejoiced that:

Security under our constitution is given to the rights of conscience and private judgment. They are by nature subject to no control but that of Deity, and in that free situation they are now left. 25

President Thomas Jefferson likewise declared that the First Amendment was an “expression of the supreme will of the nation in behalf of the rights of conscience.” 26

But President Obama disagrees with what for four centuries in American history has formerly been an inalienable right. He has specifically singled out and attacked the rights of religious and moral conscience, seeking to coerce dissenters into accepting his own beliefs. While Biblical teachings result in protection for differences of opinion on religious issues, secularists demand conformity of belief and practice to their own secular standards; they are especially intolerant of any differences that stem from Biblical faith.

While the President has targeted the Catholic Church for its religious beliefs, his attacks on religious conscience were ongoing, beginning shortly after he first took office when he first announced his plans to repeal religious conscience protection for medical workers. (We have posted on our website a piece showing the extreme and consistent hostility of this President against Biblical faith and values. As proven by his own actions and words, he is the most anti-Biblical president in American history.)

1 John Quincy Adams, A Discourse on Education Delivered at Braintree, Thursday, October 24th, 1839 (Boston: Perkins & Marvin, 1840), 17-18.

2 Stephen Colwell, Politics for American Christians: A World upon our Example as a Nation, our Labour, our Trade, Elections, Education, and Congressional Legislation (Philadelphia: Lippincott, Grambo & Co. 1852), 82.

3 “Franklin D. Roosevelt, “Christmas Greeting to the Nation,” American Presidency Project, December 24, 1940, https://www.presidency.ucsb.edu/node/209414.

4 “Plantation Agreement at Providence,” The Avalon Project, August 27 – September 6, 1640, https://avalon.law.yale.edu/17th_century/ri01.asp.

5 William MacDonald, Select Charters and Other Documents Illustrative of American History 1606-1775 (New York: MacMillan Company, 1899), 104-106.

6 “Plantation Agreement at Providence August 27 – September 6, 1640,” The Federal and State Constitutions, Colonial Charters and Other Organic Laws, ed. Francis Newton Thorpe (Washington: Government Printing Office, 1909), VI:3211; “Charter of Rhode Island and Providence Plantations,” The Avalon Project, July 15, 1663, https://avalon.law.yale.edu/17th_century/ri01.asp.

7 “The Concession and Agreement of the Lords Proprietors of the Province of New Caesarea, or New Jersey,” The Avalon Project, 1664, https://avalon.law.yale.edu/17th_century/nj05.asp.

8 “Charter of Carolina,” The Avalon Project, June 30, 1665, https://avalon.law.yale.edu/17th_century/nc03.asp.

9 “Fundamental Constitution of Carolina,” The Avalon Project, March 1, 1669, https://avalon.law.yale.edu/17th_century/nc05.asp.

10 “The Charter or Fundamental Laws of West New Jersey,” The Avalon Project, 1676, https://avalon.law.yale.edu/17th_century/nj05.asp.

11 “Charter of Delaware,“ The Avalon Project, 1701, https://avalon.law.yale.edu/18th_century/de01.asp.

12 “ Frame of Government of Pennsylvania,“ The Avalon Project, May 5, 1682, https://avalon.law.yale.edu/17th_century/pa04.asp.

13 John Quincy Adams, A Discourse on Education Delivered at Braintree, Thursday, October 24th, 1839 (Boston: Perkins & Marvin, 1840), 28.

14 “Constitution of Virginia: Bill of Rights,” The American’s Guide: Comprising the Declaration of Independence; the Articles of Confederation; the Constitution of the United States, and the Constitutions of the Several States Composing the Union (Philadelphia: Hogan & Thompson, 1845), 180.

15 “Constitution of New Jersey,” The Avalon Project, 1776, https://avalon.law.yale.edu/18th_century/nj15.asp.

16 Constitutions of the Several Independent States of America (Boston: Norman & Bowen, 1785), 132.

17 Constitutions of the Several Independent States of America (Boston: Norman & Bowen, 1785), 77.

18 “The Constitution of New York,” The Avalon Project, April 20, 1777, https://avalon.law.yale.edu/18th_century/ny01.asp 1777.

19 The Federal and State Constitutions, Colonial Charters, and Other Organic Laws, 3d. Francis Newton Thorpe (Washington: Government Printing Office, 1909), VI:3740.

20 Constitutions of the Several Independent States of America, (Boston: Norman & Bowen, 1785), 152-154.

21 Constitutions of the Several Independent States of America (Boston: Norman & Bowen, 1785), 6.

22 Constitutions of the Several Independent States of America (Boston: Norman & Bowen, 1785), 3-4.

23 “State Policies in Brief: Refusing to Provide Health Services,” Guttmacher Institute, March 1, 2012, https://www.guttmacher.org/statecenter/spibs/spib_RPHS.pdf.

24 William Livingston, The Papers of William Livingston, eds. Carl E. Prince, et al (Trenton: New Jersey Historical Commission, 1980), 2:235-237, writing as “Cato,” February 18, 1778.

25 Benjamin F. Morris, Christian Life and Character of the Civil Institutions of the United States, Developed in the Official and Historical Annals of the Republic (Philadelphia: George W. Childs, 1864), 152.

26 Thomas Jefferson to Messrs. Nehemiah Dodge, Ephraim Robbins, and Stephen S. Nelson, A Committee of the Danbury Baptist Association, in the State of Connecticut, January 1, 1802 Writings of Thomas Jefferson, ed. Albert Ellery Bergh (Washington D.C.: Thomas Jefferson Memorial Association, 1904), XVI:281-282.

* This article concerns a historical issue and may not have updated information.

Their Lives, Fortunes and Sacred Honor: Richard Stockton

The signers of the Declaration of Independence pledged their “lives, fortunes, and sacred honor” so that they and their posterity (us!) could enjoy both spiritual and civil liberties to a degree unknown in the world at that time. That pledge literally cost many of them their lives and fortunes. Some of the 56 signers who sacrificed much include John Hancock, Robert Morris, and John Hart. Richard Stockton was another who paid a great price.

Born October 1, 1730, near Princeton, New Jersey, 1 he attended what we now know as Princeton College and became one of their trustees, having been trained as an attorney. His commitment to advance and strengthen the College brought him to the British Isles before the Revolution, where he was consulted by many British leaders as to the condition of affairs in America. 2 He was also presented to King George III, who was very impressed with Stockton. 3 Upon his return to America, he became a leader in state government and then a justice on the New Jersey Supreme Court. 4 When the king’s assault on American liberties increased, Stockton sided with the Americans and was chosen a delegate to the Continental Congress, 5 where he signed the Declaration of Independence as a representative for New Jersey. 6

Stockton was kidnapped from his home by neighbors who were Loyalists (Americans who supported the King of England). 7 He was “dragged from his bed by night, stripped and plundered of his property” 8 and “treated with the utmost rigor and indignity.” 9 He was placed in a notoriously brutal prison in the middle of winter and was denied even the basic necessities, subjected to the most cruel treatment. 10

When the Continental Congress learned of his plight, they interceded on his behalf. 11He was eventually released but never regained his health. 12 While imprisoned, Stockton’s library, papers and other property was burned or destroyed, and his farm left desolate and inoperable. 13 As a result of his cruel treatment, Stockton died on February 28, 1781, 14 never getting to experience the national freedom for which he had sacrificed so much.

Richard Stockton left us a legacy of patriotism, bravery, and of unwavering devotion to the Christian faith. 15 In fact, in his last will and testament, he pointedly set forth for his children, who at that point were being deprived of their father as a result of the cruel British treatment, the central tenets of Christianity, strongly encouraging them to embrace and follow them.

Richard Stockton is one of the forgotten heroes of American history. To learn more about him and other Founding Fathers, be sure to check out the WallBuilders store for Lives of the Signers of the Declaration of Independence.

Endnotes

1 Rev. Charles A. Goodrich, Lives of the Signers of the Declaration of Independence (Hartford: R.G.H. Huntington, 1842), 204-205. See also, Robert W. Lincoln, Lives of the Presidents of the United States; with Biographical Notices of the Signers of the Declaration of Independence (New York: William W. Reed, 1833), 393.
2 Alexander Leitch, “Stockton, Richard,” Princeton Companion (1978). See also, Carroll Judson, A Biography of the Signers of the Declaration of Independence, and of Washington and Patrick Henry (Philadelphia: J. Dobson, and Thomas, Cowperthwait & Co., 1839), 68; John C. Glynn, Jr. and Kathryn Glynn “Richard Stockton,” The Society of the Descendents of the Signers of the Declaration of Independence (2008); Goodrich, Lives of the Signers (1842), 205.
3 John Sanderson, Sanderson’s Biography of the Signers to the Declaration of Independence, ed. Robert T. Conrad (Philadelphia: Thomas, Cowperthwait & Co., 1846), 220.
4 Judson, Biography of the Signers (1839), 68. See also, Lincoln, Lives of the Presidents (1833), 393.
5 Goodrich, Lives of the Signers (1842), 207.
6 Sanderson, Sanderson’s Biography of the Signers, ed. Conrad (1846), 219-220.
7 Sanderson, Sanderson’s Biography of the Signers, ed. Conrad (1846), 222.
8 Sanderson, Sanderson’s Biography of the Signers, ed. Conrad (1846), 222.
9 Lincoln, Lives of the Presidents (1833), 393.
10 Goodrich, Lives of the Signers (1842), 207. See also, Judson, Biography of the Signers (1839), 69.
11 Sanderson, Sanderson’s Biography of the Signers , ed. Conrad (1846), 222-223. See also Judson, Biography of the Signers (1839), 69-70.
12 Lincoln, Lives of the Presidents of the United States (1833), 393.  See also Goodrich, Lives of the Signers (1842), 208.
13 Judson, Biography of the Signers (1839), 70.
14 Judson,  Biography of the Signers (1839), 70. See also, Sanderson, Sanderson’s Biography of the Signers, ed.Conrad (1846), 223; Lincoln, Lives of the Presidents (1833), 393; Goodrich, Lives of the Signers (1842), 208.
15 Judson, Biography of the Signers (1839), 70.

Who was known as “First in war, First in peace, First in the hearts of his countrymen”?

This month marks the 217th anniversary of George Washington’s famous Farewell Address ending his remarkable career of public service. To understand the impact of Washington’s unique leadership, it is worth reviewing a few incidents from his life.

George Washington began his military career as an officer over the Virginia militia and then later as an aide-de-camp to British General Edward Braddock during the French and Indian War.1

Washington’s military advice in that War was very wise, but was rejected by the British.2 During the famous Battle of the Monongahela outside of Pittsburgh, Washington repeatedly escaped death through what he later described as miraculous intervention by God. In fact, an Indian chief who fought against him in that battle3 later traveled a long distance to meet Washington, whom he described as one who “cannot die in battle”4 because he clearly was “under the protection of the Great Spirit.”5 (For the full story of God’s Divine intervention in this battle, be sure to get the audiobook Bulletproof George Washington, read by famous Disney legend Dean Jones.)

Washington’s strong religious faith was evident on numerous occasions throughout the French and Indian War, and early artists later made lithographs capturing some of those reported incidents. One was a lithograph showing George reading the Bible to his troops, and another was Washington fulfilling the role of chaplain at the death of British commander Edward Braddock.

His firm reliance on God was evident throughout all of his endeavors, including in his General Orders to his troops during the American Revolution. And just as had occurred during the French and Indian War, God’s protection of Washington’s life was also evident during the American War for Independence.6

Following the end of the Revolution and the writing and adoption of the Constitution, Washington was unanimously chosen as the nation’s first President — the only president to receive a unanimous electoral college vote.7 From his inauguration (which included seven distinctly religious activities) to his retirement from public service, George Washington repeatedly demonstrated his firm reliance on God, openly acknowledging Him in public prayer proclamations (such as those of 1789 and 1795), speeches 8 and messages. 9 So well established was Washington’s Christian character, that decades after his death, sermons were still being preached to honor his life.

Washington affirmed his strong religious beliefs in his final public message to Americans: his “Farewell Address” of September 17, 1796. That message is considered to be among the most significant political speeches ever delivered by any president,10 and subsequent presidents recommended to Americans that they read and study that Address.11 (We have it available in Documents of Freedom.)

Because of his significant influence, it is no surprise that Washington was lovingly titled by his contemporaries as the man who was “First in war, First in peace, First in the hearts of his countrymen.”12

Endnotes

1 David Ramsay, The Life of George Washington (Baltimore: Joseph Jewett and Cushing & Sons, 1832), 13; John S.C. Abbott, American Pioneers and Patriots. George Washington, or Life in America One Hundred Years Ago (New York: Dodd & Mead Publishers, 1875), 82, James K. Paulding, A Life of Washington (Alberdeen: George Clark and Son, 1848), 41-42.
2 Ramsay, Life of Washington (1832), 13-14; Abbott, American Pioneers (1875), 85-86; Paulding, Life of Washington (1848), 43-44.
3 Ramsay,Life of Washington (1832), 14-15; Abbott, American Pioneers (1875), 91-93, Paulding, Life of Washington (1848), 44-45.
4 George Washington Parke Custis, Recollections and Private Memoirs of Washington by His Adopted Son (New York: Derby & Jackson, 1860), 375; Eugene Parsons, Great Americans of History George Washington: A Character Sketch (Milwaukee, WI: H.G. Campbell Publishing Company, 1898), 30-31, Washington Irving, Life of George Washington (New York: G. P. Putnam & Co., 1856), I:368.
5 Custis, Recollections (1860), 375; Irving, Life of Washington (1856), I:368; Parsons, Great Americans of History (1898), 31.
6 See for example, Jared Sparks, The Life of George Washington (Boston: Ferdinand Andrews, 1839) 205-217; Hon. J. T. Headley, The Illustrated Life of Washington (New York: G. & F. Bill, 1859) 214-216.
7 James Grant Wilson and John Fiske, Appletons’ Cyclopedia of American Biography (New York: D. Appleton and Company, 1889), 6, “Washington, George.”
8 See for example, George Washington, A Compilation of the Messages and Papers of the Presidents, ed. James D. Richardson (New York: Bureau of National Literature, Inc., 1897), I:179, Reply of the President to an Address of the Senate, December 12, 1795.
9 See for example, George Washington, Messages and Papers of the Presidents, ed. Richardson (1897), I:44., First Inaugural Address in the City of New York, April 30, 1789.
10 “Washington’s Farewell Address,” Library of Congress: Religion and the Founding of the American Republic, (July 23, 2012); “February 22, 1862: Washington’s Farewell Address,” United States Senate.
11 See for example, James Madison, The Writings of James Madison, Letter to Thomas Jefferson, February 8, 1825.
12 Eulogies and Orations on the Life and Death of General George Washington, First President of the United States of America (Boston: Manning & Loring, 1800), 17, “Funeral Oration on the Death of General Washington. Delivered at the Request of Congress, Dec. 26, 1799. By Major-General Henry Lee.”

The Lesser Known Boudinot

WallBuilders mission is “presenting America’s forgotten history and heroes, with an emphasis on our moral, religious, and constitutional heritage.” Two of our great heroes largely forgotten today include Dr. Benjamin Rush (signer of the Declaration, who John Adams considered as one of America’s three most notable Founders 1) and Elias Boudinot (pictured to the right; president of the Continental Congress and a framer of the Bill of Rights in the first federal Congress).

As an indication of the Christian connection between the two, we thought you might enjoy the content of a letter from Dr. Rush to Elisha Boudinot, brother of Elias. 2 This inspiring letter offers Elisha condolences on the loss of his wife, Catharine. It contains what can be considered as nothing less than strong evangelical and Biblical language from Dr. Rush.

Elisha was active in the patriot cause 3 and served as a Justice of the Supreme Court of New Jersey. 4 He was anti-slavery 5 and also worked to help prepare men for the Gospel ministry. 6 His wife was active in helping the poor and needy in their community. 7

The couple was so beloved by their neighbors that when their house burned, the neighbors not only turned out en masse to rebuild it 8 but also established the city’s first fire department to prevent similar future losses. 9

Founding Fathers such as Benjamin Rush and the Boudinots help reaffirm that America was built on strong religious and moral foundations by leaders of committed Biblical faith.

Endnotes

1 John Sanderson, Biography of the Signers to the Declaration of Independence (Philadelphia: R. W. Pomeroy, 1823), IV:283; L. H. Butterfield, “The Reputation of Benjamin Rush,” Pennsylvania History, January 1950, XVII:1:9, John Adams to Richard Rush on May 5, 1813.
2 J.J. Boudinot, The Life Public Services, Addresses, and Letters of Elias Boudinot, LL.D., President of Continental Congress (Boston: Houghton, Mifflin, and Company, 1896), I:32; Frank John Urquhart, A History of the City of Newark, New Jersey (New York: Lewis Historical Publishing Company, 1913), 2:603.
3 Rev. W. Wallace Atterbury, Elias Boudinot: Reminiscences of the American Revolution (Read Before the Hugenot Society, February 15, 1894), 38; David Lawrence Pierson, Narratives of Newark, (Newark: N.J.: Pierson Publishing Co, 1917), 190;  Urquhart, History of the City of Newark (1913), 2:604.
4 Edward Hagaman Hall, The Sons of the American Revolution (New York: New York State Society, 1894), 57.
5 Urquhart, History of the City of Newark (1913), 2:606.
6 Minutes of the General Assembly of the Presbyterian Church of the United States (Philadelphia: William Bradford, 1822), 166-167.
7 Historic Newark: A Collection of Facts and Traditions (Newark, N.J.: Fidelity Union Trust Company, 1916), 24; Boudinot, Public Services…of Elias Boudinot (1896), I:39.
8 Historic Newark (1916), 24.
9 William H. Shaw, History of Essex and Hudson Counties, New Jersey (Philadelphia: Everts & Peck, 1884), 1:458.

Dr. Benjamin Rush

Take the Benjamin Rush Quiz!

  1. Which two former Presidents did Benjamin Rush help reconcile?
  2. What was the name of the society that Benjamin Rush helped form to start Sunday Schools?
  3. What other Founding Father helped Benjamin Rush found America’s first anti-slavery society?
  4. How many colleges and universities did Benjamin Rush help establish?
  5. What was the name of the colonial law requiring children to know how to read, and establishing public schools for that purpose?

 

Dr. Benjamin Rush, a signer of the Declaration of Independence, was considered by John Adams to be one of America’s three most notable Founding Fathers, ranking alongside George Washington and Benjamin Franklin. 1 But his contributions to America were not purely political, even though those were very significant. 2

Rush is also known as the “Father of American Medicine.” 3 He was a founding member of America’s first Bible Society 4 and is credited with helping begin the American Sunday School movement. 5  He helped organize America’s first Anti-Slavery society 6 and was a leader in the national abolition movement. 7 He held multiple university professorships, 8 and is properly titled “The Father of Public Schools Under the Constitution,” being an advocate for free public schools for all youth. 9

As families across the nation send millions of children back to school 10 each year, it is a good time to review the intent behind America’s original educational system: for students to receive a sound academic education based on God’s Word. 11

In fact, in 1791, Dr. Rush wrote a lengthy piece providing a dozen or so reasons why America would continue teaching the Bible in our public schools.

 

How Did You Do?

  1. Which two former Presidents did Benjamin Rush help reconcile?
    John Adams and Thomas Jefferson (To see the story behind the reconciliation, read this article.)
  2. What was the name of the society that Benjamin Rush helped form to start Sunday Schools?
    First Day Schools
  3. What other Founding Father helped Benjamin Rush found America’s first anti-slavery society?
    Benjamin Franklin (To see what the Founding Fathers thought of slavery, see here.)
  4. How many colleges and universities did Benjamin Rush help establish?
    Five (The College of Philadelphia, the University of the State of Pennsylvania, the Young Ladies’ Academy of Philadelphia, Dickinson College, and Franklin College)
  5. What was the name of the colonial law requiring children to know how to read, and establishing public schools for that purpose?
    The Old Deluder Satan Act (For additional information, check out Four Centuries of American Education.)

Endnotes

1 John Adams to Richard Rush, May 5, 1813, National Archives. See also, John Sanderson, Biography of the Signers to the Declaration of Independence (Philadelphia: R. W. Pomeroy, 1823), IV:285; John Adams to Richard Rush, May 5, 1813, L. H. Butterfield, “The Reputation of Benjamin Rush,” Pennsylvania History, January 1950, XVII:1:9.
2 For example, Dr. Rush pushed for the ratification of the U.S. Constitution, as well as adoption of the 1790 Pennsylvania State Constitution. He was appointed Treasurer of the U.S. Mint by President John Adams, a position which he held under Presidents Thomas Jefferson and James Madison.
3 Thomas D. Mitchell, The Character of Rush (Philadelphia: Published by the Class, John H. Gihon, Printer, 1848), 4.
4 The First Report of the Bible Society Established at Philadelphia; Read before the Society at their Annual Meeting, May 1, 1809 (Philadelphia: Printed by Order of the Society; Fry and Kammerer, Printers, 1809); “Rush, Benjamin,” Dictionary of American Biography.
5 Edwin Wilber Rice, The Sunday-School Movement and the American Sunday-School Union (Philadelphia: American Sunday School Union, 1917 ), 44-45.
6 Constitution of the Pennsylvania Society for Promoting the Abolition of Slavery, and the Relief of Free Negroes, Unlawfully Held in Bondage. Begun in the Year 1774, and Enlarged on the 23rd of April, 1787. (Philadelphia: Francis Bailey, 1788), 8; “Rush, Benjamin,” Dictionary of American Biography; Thomas Clarkson, Abolition of the African Slave-Trade, by the British Parliament (Augusta: P.A. Brinsmade, 1830), 1:66-69.
7 Centennial Anniversary of the Pennsylvania Society, for Promoting the Abolition of Slavery, the Relief of Free Negroes Unlawfully Held in Bondage, and for Improving the Condition of the African Race (Philadelphia: Grant, Faires, & Rodgers, 1875), 15.
8 “Benjamin Rush,” University of Pennsylvania, accessed October 26, 2023.
9 David Ramsay, An Eulogium upon Benjamin Rush, M. D. (Philadelphia: Bradford and Inskeep, 1813), 107; Benjamin Rush, “Of the Mode of Education Proper in a Republic,” Essays, Literary, Moral and Philosophical (Philadelphia: Thomas and Samuel F. Bradford, 1798), 6-20.
10 “Public and private elementary and secondary teachers, enrollment, and pupil/teacher ratios: Selected years, fall 1955 through fall 2021,” National Center for Education Statistics, accessed October 26, 2023.
11 Alexis de Tocqueville, The Republic of the United States of America and Its Political Institutions, Reviewed and Examined, trans., Henry Reeves (Garden City, NY: A. S. Barnes & Co., 1851), 41; Edward Kendall, Travels through the Northern Parts of the United States, in the Years 1807 and 1808 (New York: I. Riley, 1809), I:270-271.

Which President earned the nickname “Old Man Eloquent”?

If you answered John Quincy Adams (the earliest serving President to have a photograph taken of him), then you were right!

Born on July 11, 1767, to John Adams and Abigail Adams, 1 by the age of eight he had not only trained with the famous Massachusetts Minutemen 2 and watched the British attack Boston,3 but by the age of 11, he was serving as a secretary to his father, who was the U.S. diplomat to France; 4 at the age of 14, he was sent to be secretary and translator for Francis Dana, American diplomat in the Court of Queen Catherine the Great in Russia;5 and at the age of 15, he was an official secretary for the American delegation negotiating the final peace treaty to end the American War for Independence.6

This amazing youngster became a diplomat under President George Washington 7 (whom Washington described as “the most valuable public character we have abroad”), 8 and served in the same position under several other presidents. 9

He was also a U. S. Senator, a Secretary of State,10 was appointed to the U. S. Supreme Court (but declined the position), 11 and became the sixth President of the United States. 12

In fact, he was the only president in American history who served in the U. S. House of Representatives after finishing his term as president (he served for 17 years in that position!).13

Throughout his time in the House, he was known as the “Hell Hound of Abolition” for his relentless pursuit of that object, as well as “Old Man Eloquent” for his mastery of the spoken language 14 — not surprising since he had previously been a professor of oratory and rhetoric at Harvard. 15

But before serving in the House, while Ambassador to Russia under President James Madison in 1811, he wrote nine letters to his ten-year-old son, George Washington Adams (whom he had named after his friend and mentor, George Washington), instructing him on how to read through the Bible once each year. As he explained to his young son, his purpose for those letters was “the inculcation of a love and reverence for the Holy Scriptures, and a delight in their perusal and study.”16

In his first letter, he told young George:

I have myself, for many years, made it a practice to read through the Bible once every year. I have always endeavored to read it with the same spirit and temper of mind, which I now recommend to you: that is, with the intention and desire that it may contribute to my advancement in wisdom and virtue. 17

Shortly after John Quincy’s death on the floor of the House of Representatives in 1848, those nine letters were quickly printed as a book for all of America’s youth, 18 so that they, too, could learn how to read through the Bible once each year, and understand it. That work was so popular that it went through a number of reprints, and is still in print today (and it is worthwhile for all Americans to read today, regardless of their age).

Not only was John Quincy’s faith evident throughout his family letters but also in his published works — such as his poetry. Interestingly, Adams was one of only a handful of poet presidents, and his strong Biblical faith is repeatedly demonstrated in his poems. In fact, his 1848 work, Poems of Religion and Society includes poems on the Sabbath, the Goodness of God, and many more Christian topics.

Interestingly, when admirers — particularly young ones — wrote this famous American asking for his autograph, he would often sent them a piece of original poetry he had composed for them based on one of the Psalms from the Bible. In fact, WallBuilders recently posted one such handwritten Psalm transcribed by John Quincy Adams.

Adams, who spent more than six decades of his life in public service, was known as a man “devoted to serving rather than pleasing his countrymen” 19 – that is, he was driven by principle, not by what others thought, understanding that his eternal destiny was more important than his momentary popularity. He maintained this principled position, even when it meant confronting his own family. For example, as his father, John Adams, was growing old, and late in life began to depart from the Christian orthodoxy that had characterized his earlier years, questioning even the Divinity of Christ and a belief in the Trinity, John Quincy pointedly told his father:

My hopes of a future life are all founded upon the Gospel of Christ and I cannot cavil or quibble away [evade or object to]. . . . the whole tenor of His conduct by which He sometimes positively asserted and at others countenances [permits] His disciples in asserting that He was God. 20

As we honor the birthday of one of America’s greatest statesmen, let us also rely on the same Hope in which he trusted and even model our life after John Quincy Adams’ personal life motto, described by nineteenth century historian Elbridge Brooks as:

Duty is ours, and the results are God’s 21

Endnotes

1 Francis S. Drake, Dictionary of American Biography (Boston: Houghton, Osgood & Company, 1879), p. 7, s.v. “John Quincy Adams.”See also, “John Quincy Adams Biography,” National Park Service (accessed July 17, 2013).
2 John Quincy Adams, Memoirs of John Quincy Adams, Comprising Portions of His Diary From 1795 to 1848, Charles Francis Adams, editor (Philadelphia: J.B. Lippincott & Co., 1875), Vol. VII, p. 325.
3 John Quincy Adams, Memoirs of John Quincy Adams, Comprising Portions of His Diary From 1795 to 1848, Charles Francis Adams, editor (Philadelphia: J.B. Lippincott & Co., 1874), Vol. I, pp. 4-6.
4 William H. Seward, The Life and Public Services of John Quincy Adams, Sixth President of the United States, with the Eulogy Delivered Before the Legislature of New York (Auburn: Derby, Miller, and Company, 1849), pp. 30-32. See also, Sketch of the Life of John Quincy Adams; Taken from the Port Folio of April, 1819 (1824), p. 4.
5 John Quincy Adams, Memoirs of John Quincy Adams, Comprising Portions of His Diary From 1795 to 1848, Charles Francis Adams, editor (Philadelphia: J.B. Lippincott & Co., 1874), Vol. I, p. 12.
6 Memoirs of John Quincy Adams (Philadelphia: J.B. Lippincott & Co, 1874), Vol. I, p. 13. See also, “Biographies of the Secretaries of State: John Quincy Adams,” U.S. Department of State: Office of the Historian (accessed on July 15, 2013).
7 “Adams, John Quincy,” Biographical Directory of the United States Congress (accessed on July 11, 2013).
8 George Washington, Correspondence Between the Honorable John Adams, Late President of the United States and the Late Wm. Cunningham, Esq. (Boston: E.Q. Cunningham, 1823), pp. 37-38, To John Adams February 20, 1797.
9 “Adams, John Quincy,” Biographical Directory of the United States Congress (accessed on July 11, 2013).
10 “Adams, John Quincy,” Biographical Directory of the United States Congress (accessed on July 11, 2013).
11 Dictionary of American Biography, Allen Johnson, editor (New York: Charles Scribner’s Sons, 1928), Vol. I, p. 85.
12 “Adams, John Quincy,” Biographical Directory of the United States Congress (accessed on July 11, 2013).
13 “The Election of John Quincy Adams of Massachusetts,” United States House of Representatives: History, Art, & Archives (accessed July 17, 2013). See also,“Adams, John Quincy,” Biographical Directory of the United States Congress (accessed on July 11, 2013).
14 Francis S. Drake, Dictionary of American Biography (Boston: Houghton, Osgood & Company, 1879), p. 8, s.v. “John Quincy Adams.”
15 Sketch of the Life of John Quincy Adams; Taken from the Port Folio of April, 1819 (1824), p. 10.
16 John Quincy Adams, Letters of John Quincy Adams to His Son on the Bible and its Teachings (Auburn, N.Y: Derby, Miller, & Co., 1848), pp. 6-7.
17 John Quincy Adams, Letters of John Quincy Adams to His Son on the Bible and its Teachings (Auburn, N.Y: Derby, Miller, & Co., 1848), pp. 10-11.
18John Quincy Adams, Letters of John Quincy Adams to His Son on the Bible and its Teachings (Auburn, N.Y: Derby, Miller, & Co., 1848), pp. 5-8.
19 John Quincy Adams, Letters of John Quincy Adams to His Son on the Bible and its Teachings (Auburn, N.Y: Derby, Miller, & Co., 1848), p. 6.
20 John Quincy Adams, The Writings of John Quincy Adams, Worthington Chauncey Ford, editor (New York: The MacMillan Company, 1916), Vol. VI, p. 135, Letter to John Adams, January 3, 1817.
21 Elbridge S. Brooks, Historic American: Sketches of the Lives and Characters of Certain Famous Americans Held Most in Reverence by the Boys and Girls of America, For Whom Their Stories Here Are Told (New York: Thomas Y. Crowell & Co. Publishers, 1899), pp. 208-209.

John Hart – Quiet Farmer. Selfless Patriot.

“Having put his hand to the plow, he would not turn back.”

When fifty-six men of varying backgrounds, temperaments, means, and abilities, mutually pledged “our Lives, our Fortunes and our sacred Honor,” the words were not mere platitudes. Each knowingly signed his name. Many, if not most of those men lost loved ones and homes. Many accumulated great financial debt resulting in bankruptcy or loss of their properties. None sacrificed his honor.

Such was John Hart, signer of the Declaration from New Jersey and one of the many noted Christians among the Founding Fathers. Unlike some other Founders, Hart left little by way of written testimony. But his Christian character was widely attested to by those who knew him best. WallBuilders’ museum features some legal documents signed by John Hart and in which he affirms the legal oaths, on “the Holy Evangelists of Almighty God” (i.e., the entirety of the Scriptures). Significantly, many colonial oaths were not merely taken on the Bible, but used this specific stronger language.1

Not much is known about John Hart’s younger years, including not even the exact year he was born (ca. 1711-1715). He learned bravery and patriotism from his father who helped raise a volunteer army, named “The Jersey Blues,” to assist in the French and Indian War.2

Also like his father, John became a gentleman farmer, acquiring a large property where he raised grains for his mill, a multitude of livestock, and reared his 13 children. He was a natural leader in his community and in his church. His reputation as “Honest John Hart” earned him the confidence and respect of those around him.3 Although he preferred to remain on his farm, he answered duty’s call to public service time and time again. Over the course of 29 years he held several local and state offices. He early became interested in the cause of freedom, even helping to select New Jersey’s delegates to the Stamp Act Congress in 1765.4

John Hart was himself elected to the Continental Congress where, somewhere near the age of 60, he voted for the Declaration of Independence with “unusual zeal.”5 Since the British army was already ravaging New York at the time, he fully understood the eminent personal cost entailed by affixing his name to the Declaration of Independence. And it wasn’t long before he realized those consequences.

The British Army quickly swept into New Jersey. His property was pillaged by Hessian mercenaries. His two eldest sons were serving in the Continental Army and his remaining children had to flee their home. John was chased from his dying wife’s bedside and hunted by the enemy. He wandered about the countryside to avoid discovery by the British, rarely sleeping in the same place two nights in a row. In fact, he even had to sleep in the “resting place of a large dog” to avoid detection by a nearby British patrol.6  Several times, he was forced to flee as fast as he could to “save his neck” since he had been “marked for vengeance” by the British.7

John was never even tempted by the pardons offered by the British for “rebels” who would recant and declare their loyalty to the Crown.

Eventually, he was able to return to his destroyed home in 1777 and regather his scattered family. He began to restore his farm and property, but his health was permanently broken and he never fully recovered from the physical hardships of strain and exposure. His farm was later sold off to cover debts incurred during the war. He died before the end of the War, having yet witnessed the freedom for which he sacrificed so much.  We owe much to men such as John Hart who gave his all so that future generations might live in freedom and security.

To learn more about John Hart’s faith and character and that of his wife’s, read Lives of the Signers and Wives of the Signers (both reprinted by WallBuilders).

Endnotes

1. See, for example, Joseph Brevard, An Alphabetical Digest of the Public Statue Law of South Carolina (Charleston: John Hoff, 1814), II:86, “Oaths-Affirmations,” 1731; Oliver H. Prince, A Digest of the Laws of the State of Georgia (Milledgeville: Grantland & Orme, 1822), 3, “An Act for the case of Dissenting Protestants, within this province, who may be scrupulous of taking an oath, in respect to the manner and form of administering the same,” passed December 13, 1756; Samuel Nevill, The Acts of the General Province of New Jersey (Woodbridge, NJ: James Parker, 1761), 135, “An Act for the Raising and Maintaining One Hundred and Twenty Effective Men, for the Defense of the Frontiers of the Colony of New Jersey,” passed June 3, 1757; John Haywood, A Manual of the Laws of North Carolina (Raleigh: J. Gales, 1814), 34, “Oaths and Affirmations. 1777”.

2. John Sanderson, Biography of the Signers to the Declaration of Independence, (Philadelphia: TR.W. Pomeroy, 1827), 9:94; L. Carroll Judson, A Biography of the Signers of the Declaration of Independence, and of Washington and Patrick Henry (Philadelphia: J. Dobson, and Thomas, Cowperthwait & Co., 1839), 189.

3.  Sanderson, Biography of the Signers (1827), 9:99; Rev. Charles A. Goodrich, Lives of the Signers of the Declaration of Independence (New York: Thomas Mather, 1836), 228.

4. Benson J. Lossing, Biographical Sketches of the Signers of the Declaration of American Independence (New York: George F. Cooledge and Brother, 1848), 88.

5. Robert W. Lincoln, Lives of the Presidents of the United States; with Biographical Notices of the Signers of the Declaration of Independence (New York: William W. Reed, 1833), 360.

6. Lincoln, Lives of the Presidents (1833), 360; Sanderson, Biography of the Signers (1827), 9:113.

7. Judson, A Biography of the Signers (1839), 191; Lossing, Biographical Sketches of the Signers (1848), 88.