I already covered Adams, from Samuel Adams biographical remarks, in a previous post.
Government being, among other purposes, instituted to protect the consciences of men from oppression, it is certainly the duty of Rulers, not only to abstain from it themselves, but according to their stations, to prevent it in others. (George Washington, letter to the Religious Society called the Quakers, September 28, 1789. From Gorton Carruth and Eugene Ehrlich, eds., The Harper Book of American Quotations, New York: Harper & Row, 1988, p. 500.)
It is now no more that toleration is spoken of as if it was by the indulgence of one class of the 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 those who live under its protection should demean themselves as good citizens in giving it, on all occasions, their effectual support. (George Washington, letter to the congregation of Touro Synagogue Jews, Newport, Rhode Island, August, 1790. From Gorton Carruth and Eugene Ehrlich, eds., The Harper Book of American Quotations, New York: Harper & Row, 1988, p. 500.)
Of all the animosities which have existed among mankind, those which are caused by difference of sentiments in religion appear to be the most inveterate and distressing, and ought most to be deprecated. I was in hopes that the enlightened and liberal policy, which has marked the present age, would at least have reconciled Christians of every denomination so far that we should never again see the religious disputes carried to such a pitch as to endanger the peace of society. (George Washington, letter to Edward Newenham, October 20, 1792; from George Seldes, ed., The Great Quotations, Secaucus, New Jersey: Citadel Press, 1983, p. 726.)
In the Enlightened Age and in this Land of equal Liberty it is our boast, that a man's religious tenets will not forfeit the protection of the Laws, nor deprive him of the right of attaining and holding the highest Offices that are known in the United States. (George Washington, letter to the members of the New Church in Baltimore, January 27, 1793. Quoted in Richard B. Morris, Seven Who Shaped Our Destiny: The Founding Fathers as Revolutionaries, Harper & Row, 1973, p. 269.)
No citizens ... were more sensitive to Washington's role as an upholder of liberties than the religious minorities. These groups were less anxious to cultivate what they had in common with other Americans than to sustain what kept them apart. Washington recognized this, just as he recognized the tenacity of regional and economic interests, and he took pains to explain precisely what national unity meant to him. He carried to his countrymen a vision of "organic" rather than "mechanical" solidarity, a union based on difference and interdependence rather than uniformity of belief and conduct. Washington's understanding of the kind of integration appropriate to a modern state was not shared by the most powerful Protestant establishments, the New England Congregationalists and Presbyterians; but other religious groups could not have been more pleased.... Acknowledging in each instance that respect for diversity was a fair price for commitment to the nation and its regime, Washington abolished deep-rooted fears that would have otherwise alienated a large part of the population from the nation-building process. For this large minority, he embodied not the ideal of union, nor even that of liberty, but rather the reconciliation of union and liberty. (Barry Schwartz, George Washington: The Making of an American Symbol, New York: The Free Press, 1987, pp. 85-86.)
To the Ministers and Ruling Elders delegated to represent the churches in Massachusetts and New Hampshire, which compose the First Presbytery of the Eastward. The tribute of thanksgiving which you offer to the gracious Father of lights, for his inspiration of our public councils with wisdom and firmness to complete the national Constitution, is worthy of men who, devoted to the pious purposes of religion, desire their accomplishment by such means as advance the temporal happiness of mankind. And here, I am persuaded, you will permit me to observe, that the path of true piety is so plain as to require but little Political attention. To this consideration we ought to ascribe the absence of any regulation respecting religion from the Magna Charta of our country. To the guidance of the ministers of the gospel this important object is, perhaps, more properly committed. It will be your care to instruct the ignorant, to reclaim the devious; and in the progress of morality and science, to which our government will give every furtherance, we may expect confidently, the advancement of true religion and the completion of happiness. I pray the munificent rewarder of every virtue, that your agency in this good work may receive its compensation here and hereafter. George Washington. Excerpt from a letter written by G. Washington, October 1789. George Washington & Religion, By Paul F. Boller, Jr.. Southern Methodist University Press, Dallas, 1962, pp 180-181
If this isn't enough, there's plenty more to be found. Washington was acknowledged, even by his own minister, to be a closet deist. He publicly refused the rites of his own church, even on his deathbed. His dislike for religion harnessed to government was abundently tangible in even his most casual correspondence.
As for Samuel Adams, the Adams you referred to was his cousin John. Samuel Adams played an insignifigant role in the founding, as opposed to the revolutionary process, and was in almost complete disagreement with John in his political attitudes.