07/06/2025
Rabbi Seixas expressed his vision of an American government in terms that have become a part of the national lexicon. He beheld in the United States:
A Government which to bigotry gives no sanction, to persecution no assistance but generously affording to All liberty of conscience, and immunities of citizenship: – deeming every one, of whatever nation, tongue or language equal parts of the great Governmental Machine:–This so ample and extensive federal union whose basis is Philanthropy, mutual confidence, and public virtue, we cannot but acknowledge to be the work of the Great God, who ruleth the Armies of Heaven, and among the Inhabitants of the Earth, doing whatsoever seemeth [to Him] good.
Seixas closed his letter to Washington by asking God to send the “Angel who conducted our forefathers through the wilderness into the Promised Land [to] conduct you through all the difficulties and dangers of this mortal life.” He told Washington of his hope that “when like Joshua full of days, and full of honour, you are gathered to your Fathers, may you be admitted into the Heavenly Paradise to partake of the water of life, and the tree of immortality.”
Not surprisingly, it is Washington’s response, rather than Seixas’s epistle, which is best remembered and most frequently reprinted. Washington began by thanking the congregation for its good wishes and rejoicing that the days of hardship caused by the war were replaced by days of prosperity. Washington then borrowed ideas–and some of the words–directly from Seixas’s letter:
The Citizens of the United States of America have a right to applaud themselves for giving to Mankind examples of an enlarged and liberal policy: a policy worthy of imitation. All possess alike liberty of conscience and immunities of citizenship. It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people that another enjoyed the exercise of their inherent natural rights.
For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection, should demean themselves as good citizens.
Washington’s concluding paragraph perfectly expresses the ideal relationship among the government, its individual citizens and religious groups:
May the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while everyone shall sit under his own vine and fig tree, and there shall be none to make him afraid.
Washington promises no sanction to bigotry, and no assistance to persecution.