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WASHINGTON (ARMY) LODGE

Location: Travelling Army Lodge

Chartered By: John Rowe

Charter Date: 10/16/1779

Precedence Date: 10/16/1779

Current Status: unknown; lapsed.

NOTES

FROM MOORE'S FREEMASON'S MONTHLY, 1844

According to Moore's Freemason's Monthly, Vol. III, No. 5, March, 1844, Page 162:

"In 1779, a Charter was granted by the Massachusetts Grand Lodge to Gen. John Patterson, Col. Benjamin Tupper, and Major William Hull, to hold a travelling Lodge in the American Army, called Washington Lodge."

Col. John Brooks was Governor of Massachusetts 1816-1823.

FROM WOODBURY ADDRESS, 1877

See Extract from Address by C. L. Woodbury, 1877; members included Capt. Benjamin Warren; Proceedings, Page 1877-65.

FROM ADDRESS BY GRAND MASTER HOWLAND, 1886

From Proceedings, Page 1886-88:

Washington Lodge, No. 10, a travelling Lodge in the Revolutionary Army, was erected Nov. 11, 1779, at West Point, N.Y. In the charter John Patterson was designated as Wor. Master, who first appointed Benjamin Tupper Senior Warden of the Lodge and he was installed by Jonathan Heart, Grand Master by proxy. Col. Benjamin Topper is named on the return of Washington Lodge, No. 10, at West Point, December 8, 1779, as its Senior Warden, and is given as a member on the returns of June 1, 1780, and July 18, 1782.

PAST MASTERS

• John Patterson, 1776

ADDRESS, MAY 4, 1780

My ardent zeal for the cause of Masonry — the painful thought of declining anything that might have the least tendency to promote it — and consciousness that my Brethren are possessed of that candid charity which covers a multitude of faults, have at length prevailed over every impediment, and enabled me to forget my inabilities, so far as to attempt a compliance with the honorary injunction of this Lodge.

The great author of nature has wisely formed a wondrous scale of beings, widely to extend the emanations of His goodness. He has created man and placed him in a state of trial, with every tender, social affection in his nature, and has vouchsafed to him a ray of his wisdom to direct in what manner to exercise these contending dispositions, and to compass them with such limits as might be most conducive to the honor of the giver, and the mutual benefit of mankind. Hence the origin of the Masonic Society.

To preserve the value of this inestimable gift of heaven, it was found necessary to circumscribe it within the sacred environs of secrecy. Secrecy has ever been deemed a virtue. The Athenians had such a regard for friendship and secrecy, that while at war with Philip, they suffered a sealed letter from that King to Olympias, his wife, to pass unopened: alleging that these rights were sacred, and ought to be respected, even among enemies. The mystical ceremonies of the annual feast of Eleusis, were also held sacred by that civilized republic — they deemed it a capital crime to divulge the secret mysteries thereof; — and whenever any one was base enough to violate his secret, he was avoided as a wretch accursed and excommunicated.

But we need look no farther than the sacred pages of our rule of faith, to prove that friendship and secrecy are inseparably connected. It is there enjoined— "When thou dost alms let not thy left hand know what thy right hand doth, that thine alms may be in secret." And our wise master builder observes, that none but "a tale-bearer revealeth secrets," while "he who is of a faithful heart concealeth the matter."

Although secrecy is essential to the very existence of Masonry, yet there is another virtue still more essential, greater than faith or hope, and is the principal pillar of our society; namely, Charity. For though we "understand all mysteries, and all knowledge and have not charity, we are nothing," and even "though we bestow all our goods to feed the poor, and have not charity, it profiteth nothing." For "Charity," says another, " is a virtue of the heart and not of the hands. Gifts and alms are only the expressions, not the essence of this virtue. A man may bestow great sums on the poor and indigent, without being charitable; and he may be charitable when he is not able to bestow any thing." But when this amiable virtue is happily united with eminent abilities, it seems to raise the possessor above the rank of human nature, and makes him approach, in some measure, to the divine!

Our Grand Architect, while tabernacling in humanity, frequently inculcated this godlike virtue. The Samaritan, who had compassion on him who, by the merciless hand of thieves, was stripped, wounded and left half dead — pouring in oil and wine, and imparting his substance to his necessities, stands justified in the sacred volumes of the gospel: while the priest and the Levite, however zealous in the formal ceremonies of religion, are reproached with neglecting such a heart-moving object of mercy — with just looking at him —shutting their bowels of compassion, and passing another way.

The patient man of the East, in justifying himself before his three Brethren, dwells largely on the virtue of charity. "If," says he, "I have withheld the poor from their desire, or have caused the eyes of the widow to fail : or have eaten any morsel myself alone, and the fatherless have not eaten thereof: if I have seen any perish for want of clothing, or any poor without covering; if his loyns have not blessed me, and if he were not warmed with the fleece of my sheep:— then let my arm fall from my shoulder blade, and mine arm be broken from the bone!"

To carry the matter still further — we are assured by the revelation of our greater light, that this virtue will be eminently rewarded in the future stale; when it shall be announced — "Come ye blessed, and inherit the kingdom, — for I was an hungered, and ye gave me meat, — thirsty, and ye gave me drink — a stranger, and ye took me in, — sick and in prison, and ye ministered unto me. For verily, I say unto you, inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me."

But were there no positive command which enjoined the practice of this virtue, or any recompense laid up for it hereafter, a generous mind would indulge it for the natural gratification which accompanies such a mutual reciprocity of endearing passions. On the one hand, the most refined satisfaction — and on the other, a heart-swelling gratification, too big for utterance. 'Tis here

"The conscious heart of charity is warm,
And her wide wish benevolence dilates;
The social tears arise, the social sigh;
And into clear perfection, gradual bliss.
Repining still, the social passions work."

And what philosophic truths can be more engaging to the human mind than these, which represent virtue in all her genuine, and most endearing charms! The dismal dress falls off, with which superstition had covered it; and nothing appears but gentleness, humanity, and beneficence. Its composite beauty, like that of a well proportioned pillar, is not conspicuous in any of its members, or abstracted parts, but results from the whole, when that complicated figure is presented to an intelligent mind, susceptible of these finer sensations. This swell of harmony expands our bosoms, refines our ideas, and makes us partake of the divine pleasures of conscious virtue.

And here the attempt would be needless, to endeavor to increase the radiant lustre of virtue, or the abhorrent deformity of vice, by holding up the striking contrast of profaneness, — intemperance, — debauchery — or any other species of immorality;—these being in themselves so contrary to the very nature and true principles of Masonry, that no one who professes this science, can, with the least degree of consistency, live in the practice of any of them.

Let us then, my Brethren, walk worthy of our ancient and honorable profession. Let us cast off the works of darkness and put on the whole armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, in chambering and wantonness — strife or envying ;—but in sobriety, temperance, gentleness, meekness — and, above all, in fervent charity among ourselves, for charity shall cover a multitude of sins. Let us generously extend this mantle to the faults of a Brother—forgiving him until seventy times seven. Let us be kindly affectionate one towards another, with brotherly love — in honor preferring one another. Let love be without dissimulation—distributing to the necessities of a Brother — given to hospitality.

And when we shall have arrived at the summit of perfection here, may we in due time be transferred to the Lodge ineffable, which is built on high, whose length and breadth is the immensity of space, and which shall not be closed through the boundless existence of eternity — where nothing shall enter that is impure; — where friendship and gratitude shall be refined into the present extacies, and every social affection of the sou! attuned to; the most perfect harmony — where there will be no need of the sun or the moon; for the Builder Himself shall be the light thereof.

PAST MASTERS

• Col. John Brooks, 1780, 1781

LINKS

Massachusetts Lodges