USA > Massachusetts > Middlesex County > Weston > Sermon, delivered at Weston, January 12, 1813, on the termination of a century since the incorporation of the town > Part 1
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A
SERMON,
DELIVERED AT WESTON,
JANUARY 12, 1813,
ON THE
TERMINATION OF A CENTURY
SINCE THE
INCORPORATION OF THE TOWN.
BY SAMUEL KENDAL, D. D. Minister of said town.
PUBLISHED AT THE REQUEST OF THE HEARERS.
CAMBRIDGE :
PRINTED BY HILLIARD AND METCALF. ...... ........... .... 1815.
-
A
SERMON,
DELIVERED AT WESTON,
JANUARY 12, 1813,
ON THE
TERMINATION OF A CENTURY
SINCE THE
INCORPORATION OF THE TOWN.
BY SAMUEL KENDAL, D. D. Minister of said town.
PUBLISHED AT THE REQUEST OF THE HEARERS.
CAMBRIDGE : PRINTED BY HILLIARD AND METCALF. .................. .... 1813.
UNIVERSITY OF MASSACHUSETTS AT AMHERST
IGAIN
UNIVERSITY LIBRARY
Special Collections & Rare Books
Spec. Coll.
F
74
W74
K4
1813
4
CENTURY SERMON.
PSALM Ixxvii. 5.
I HAVE CONSIDERED THE DAYS OF OLD, THE YEARS OF ANCIENT TIMES.
To examine the records of antiquity is not an idle curiosity, nor useless labour. They not only gratify an inquisitive mind, but impart profitable instruction to every succeeding generation. They exhibit virtues worthy of imitation, or rear beacons to admonish those who live in subsequent times of the dangers to which they are exposed. If reviewed with attention, and applied with care, by such as come upon the stage at later periods, many evils might be avoided, or advan- tages secured, which are felt, or not enjoyed, because men do not permit days to speak, and the multitude of years to teach wisdom.
We can contemplate transactions and events of a remote date without that excitement and interest, which those of a similar nature, passing in our own time, often produce in our feelings ; and we can always judge best what is right when passion and interest have the least influence on our decision. By the judgment we pass upon men and things of former days we fix a kind of standard for our own conduct, placing in
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view the virtues to be imitated, and the errours to be avoided. It is therefore a dictate of sound wisdom, and of common prudence, to consider the days of old, the years of ancient times. In this way we become conver- sant with our fathers, who long since have slept in the dust, and receive instruction from them, and from what passed in their day. Though dead, they yet speak to their offspring in the records of their deeds, or in the historick page.
When we look back to their time, we trace, and are constrained to acknowledge, the hand of a merci- ful providence protecting and directing them, sustain- ing them in their trials, crowning their enterprises with success, and giving them a permanent establish- ment in this land.
What God did for our fathers had a distant rela- tion to us their descendants, and continues to have an effect on our condition. Contemplating the ways of providence in past ages, and considering the events which had a remote bearing upon the destinies of the present generation, we discover motives to gratitude and obedience, and find encouragement to cherish humble confidence in the wisdom and goodness of the divine government.
Convinced of its general utility and happy moral tendency, Moses, a little before his death, gave to Israel this command : " Remember the days of old, consider the years of many generations ; ask thy father, and he will shew thee ; thy elders, and they will tell thee." The psalmist recognises this precept, and teaches its use and design. "Give ear, O my people, to my law ;
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incline your ear to the words of my mouth. I will open my mouth in a parable ; I will utter dark sayings of old; which we have heard and known, and our fathers have told us. We will not hide them from their children, shewing to the generation to come, the praises of the Lord, and his strength, and his wonder- ful works that he hath done. For he established a tes- timony in Jacob, and appointed a law in Israel ; which he commanded our fathers, that they should make them known to their children; that the generation to come might know them, even the children which should be born; who should arise and declare them to their children ; that they might set their hope in God, and not forget the works of God; but keep his commandments." By this law each preceding was re- quired to instruct the succeeding generation in those things which belonged to the early history of that peo- ple, and to rehearse to the young the events of former days. The object of this law in Israel was, that the children might see and avoid the sins and provocations of their fathers, perceive the hand of God in all that happened to them, place their own hope in him, and keep his commandments. The same valuable pur- poses may still be answered by recurring to antiquity, and, as it were, bringing our fathers again upon the stage of action, and taking counsel from them. It may be as useful to us, as it was designed to be to Israel, to consider the days of old, the years of ancient times, and notice both the virtues and errours of those that have gone before us, and mark the footsteps of divine providence in respect to the settlement of New England.
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The present is a period which invites us to review ancient times. On this day we complete a century since the incorporation of the town. In the publick register, taken from the state records, as I find by com- paring them, the act of incorporation is dated Jan. 1, 1712, without the double dating, 1712-13, usual at that period. This circumstance, which is not, I be- lieve, peculiar to Weston, is calculated to lead into errour with respect to the true date of events. Had January been then reckoned the first month of the year, the date of the act of incorporation would have stood, Jan. 1, 1713, which, allowing the difference of eleven days between Old and New Style, brings the close of the century to Jan. 12, 1813.
In proof of the correctness of this statement, I shall adduce what I think will be deemed conclusive evidence. Mr. Williams, then the minister of this place, made an entry in the book of church records in these words, " A brief and true record of the ecclesi- astical affairs of the church, in the west part of Water- town, commonly called Watertown Farms-made a distinct town Jan. 1, 1712-13, and called Weston." With this agree the records of the precinct, and of the first town meeting, called by a warrant from a justice of the peace, to be holden, March 2, 1712-13. But, what is decisive upon the point, Watertown records state that the petition of the Farmers to be dismissed, in order to their being a township, was laid before the town, May 12, 1712, and that the prayer of it was granted, under certain stipulations, Dec. 2, 1712. These dates are subsequent to that which some have
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supposed the true date of the incorporation of the town. The separate records now adduced, which were made by different persons at the same time, and in different books, are sufficient to correct the errour, and to shew that we have fixed the close of the century in the proper year. I have been thus particular on this subject, because I apprehend that, for want of at- tention to it, frequent mistakes are committed as to the true dates of events.
Without confining myself to the century now closed, or to things that relate to this town only, I shall occupy the time allotted on this occasion with some general observations, historical sketches, and reflec- tions. As Cowper has elegantly said-
"God moves in a mysterious way, His counsels to perform!
He marks his footsteps on the sea, And rides upon the storm !"
This sentiment applies to the state of our fathers in their native country, to their crossing the mighty deep, and to their gaining possession of this good land. As, when Israel was about to be delivered from their Egyptian bondage, so when our ancestors were to be freed from oppression, and transported to a land of freedom, there were preparatory events. In both cases tyranny hastened the accomplishment of the grand designs of providence.
Before our fathers left England the principles of the reformation had taken deep root in that island, and the protestant religion become the establish- ed religion of the country. Many, however, were
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for carrying the reformation to what they conceived a greater degree of perfection than they found in the national establishment. A purer church, a more simple mode of worship, and stricter discipline were principal objects with the most zealous reformers of early times. Hence, if not from any extraordinary sanctity of their life and conversation, they acquired the appellation of Puritans. They received this name about the middle of the sixteenth century. Acces-, sions were made to their numbers of distinguished characters among the clergy and laity. The dominant party, who were friends to the national church, or dig- nitaries in it, attempted, under the authority of gov- ernment, to enforce uniformity in the mode of worship. This, like all other attempts to overrule the conscience by mere authority, only strengthened the resolution of the Puritans, and induced others to examine and es- pouse their cause. The consequence was a fixed de- termination in no inconsiderable portion of the best men in the nation not to conform to the established mode of worship. Hence the name of Nonconformists. This resistance wounded prelatical pride and ambition, and called the spirit of persecution into activity. The rod of power fell upon the Puritans, or Nonconformists, with various degrees of severity. Ministers were si- lenced, or punished with rigour for attempting to per- form their sacred functions .* Among these many were eminent for learning and piety.
* As late as 1662, after the restoration of Charles II, a severe edict was passed, requiring uniformity in worship, and by virtue of it two thousand ministers are said to have been ejected from their office and livings.
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After these things had been long endured in Engu land, and were still experienced by the Puritans, with various aggravations, America offered an asylum to the oppressed. With humble confidence in God, and an invincible fortitude of mind, they determined to seek a retreat in a wilderness, where they hoped to enjoy civil and religious liberty. With astonishing efforts, patience, and perseverance, they pursued and obtained the object. The American desert, and its savage inhabitants received these outcasts, or volunta- ry exiles, from their native land.
A regard to truth requires it to be distinctly stated, that the Puritans did not differ from the established church of England in articles of faith, or points of doc- trine ; but in modes of worship, and in ecclesiastical government. Our fathers disclaimed the idea of sep- arating from that church on account of its doctrines ; but they could not be reconciled to the hierarchy, nor adopt its rituals. They however viewed it as a true church, engaged in defence of the protestant cause.
In proof of the correctness of these observations, we adduce the following evidence : Mr. Francis Hig- ginson, a sufferer for his nonconformity in that country, and afterward a minister of the first church planted in Massachusetts, when the vessel, in which he had em- barked for New England, came to the land's end, call- ed his children and other passengers together, and thus addressed them : " We will not say as the sepa- ratists were wont to say at their leaving of England, Farewell Babylon ! Farewell Rome ! But we will say, Farewell dear England ! Farewell the church of God
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in England, and all christian friends there ! We do not go to New England as separatists from the church of England, though we cannot but separate from the corruptions in it, but we go to practise the positive part of church reformation, and to propagate the gos- pel in America."*
The synod that met at Cambridge, 1648, compos- ed of elders and messengers from the churches of Mas- sachusetts, in their preface to the Platform drawn up by them, express themselves thus : "Our churches here, as (by the grace of Christ) we believe and pro- fess the same doctrine of the truth of the gospel, which generally is received in all the reformed churches of Christ in Europe, so especially we desire not to vary from the doctrine of faith and truth held forth by the churces of our native country. For though it be not one native country that can breed us all to one mind ; nor ought we to have the glorious faith of our Lord Je- sus with respect to persons, yet as Paul, who was him- self a Jew, professed to hold forth the doctrine of jus- tification by faith, and of the resurrection of the dead, according as he knew his godly country-men did, who were Jews by nature, (Gal. ii, 15. Acts xxvi, 6, 7.) so we, who are by nature English-men, do desire to hold forth the same doctrine of religion (especially in fundamentals) which we see and know to be held by the churches of England, according to the truth of the gospel."
It appears that, in the estimation of the first di- vines and churches of Massachusetts, the English . * Eliot's Biog. Diet. p. 252.
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church had embraced the true protestant faith, and that circumstantials only were the ground of difference between that church and the Puritans, or Noncon- formists. On this ground, however, our fathers ex- perienced great privation, vexation, and suffering. If it be said, on the one hand, that they were too ardent, and that they were actuated by a spirit of enthusiasm ; it must be allowed, on the other, that they were cru- elly oppressed, and that, in general, they preserved a fair character. But, strange as it may seem, when they were fixed in this country, they discovered but little less zeal to preserve uniformity in faith and wor- ship, than those had done, from whose persecuting measures they fled into the American wilderness. They were too deeply tinctured with the spirit of the times. But, after every deduction candour will ad- mit, or even malice suggest, their characters were tru- ly venerable, and ought to be held in admiration by their descendants.
The energies of man, some of the strongest fea- tures in the human character, are called into exercise, or displayed, in times of peculiar trial. Borne down with oppression, but entertaining a high sense of civil and religious freedom, our fathers conceived the plan of resigning all the comforts and convenien- ces of their native soil, crossing an ocean three thou- sand miles in breadth, and planting themselves in an unexplored wilderness. This was a hazardous under- taking, a bold design, which their more effeminate sons would hardly conceive and execute without a suc- cessful example to encourage their hope.
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Religious motives had a predominant influence with the first emigrants to this country. Hope in God was their support, and his providence their protection.
In 1620 a company of 101 persons arrived on this coast, late in the season, landed at Plymouth, and laid the foundation of that colony.
Within the five succeeding years Massachusetts Bay was explored, and a settlement attempted at Cape Ann; but Naumkeak, afterwards called Salem, was chosen as a more convenient place for a plantation. Progress was made in the three following years in pre- paration to settle a colony in Massachusetts. A pro- ject was formed, in particular, by the Rev. Mr. White of Dorchester, England, for providing an asylum in this colony for silenced nonconformist ministers. The grantees favoured the design. In 1628 Mr. John En- dicot with others came over, and commenced a per- manent settlement at Salem, the first town that was planted in Massachusetts. In 1629 an accession was made to their number. The Rev. Samuel Skelton, Rev. Francis Higginson, and about two hundred oth- ers arrived this year. One of their first objects, after their arrival, was to form themselves into a church state, and provide for the regular administration of the divine word and ordinances. " Mr. Skelton being as- sociated with Mr. Higginson, in the work of the min- istry, a day of religious preparation was observed."* The church at Plymouth was invited to attend the proposed solemnity of gathering a church, and ordains ing its officers. t
* Dr. Eliot's Biog. Dic. p. 252.
+ Dr. Holmes' American Annals, i. 250.
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But so extremely cautious were these first planters of Massachusetts of admitting any thing that might in- fringe on the entire christian liberty of the churches, that they entered into an agreement, " that the church of Salem would not acknowledge any ecclesiastical ju- risdiction in the church at Plymouth. And that the authority of ordination should not exist in the cler- gy, as in the protestant churches, but, as the unquali- fied sense of the reformed churches, should entirely depend upon the free election of the members of the church, and that there should be a representative of this power continually in the church."* The right of a particular church to induct to office as well, as to choose its own officers, when occasion requires, is re- cognised and maintained in the Cambridge Platform, chap. 9th.
They who laid the foundation of the church at Sa- lem entered into a solemn covenant, a copy of which was presented to each member. Extracts from this covenant will shew how little respect they paid to the authority of human creeds, and how determined they were to adhere to the scriptures, as the rule of their faith and practice. They say, " We covenant with the Lord and with one another, and do bind ourselves, in the presence of God, to walk together in all his ways, according as he is pleased to reveal himself unto us in his blessed word of truth."+ .... Mark, they did not engage to adopt any human formulary, as the guide of their faith and duty ; but to learn the will of the Lord from his word.
* Eliot's Biog. Dic. p. 152. + Coll. His. Soc. vi. 283.
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The Shorter Catechism had not then made its ap- pearance. Its birth was of a later date. Had it been framed and published, at that early period, we cannot say how much deference the pious founders of the church at Salem might have paid to this particular invention, or interpretation, of men; but, from the second article in their covenant, we should not suspect that they would have adopted it, as the basis of their communion, or taken it, instead of the scriptures, as the rule of their faith. In the second article of their covenant they express themselves thus : " We promise to give ourselves to the Lord Jesus Christ, and to the word of his grace, for the teaching, ruling, and sanctifying of us, in matters of worship and con- versation ; resolving to cleave to him alone for life and glory, and to oppose all contrary ways, canons, and constitutions of men in his worship."*
If the example of these -Puritans, who suffered so much for their nonconformity to human systems, had been followed to the present time, the holy scriptures, which heaven has given as the rule of our faith, would not so often have been dishonoured, or obscured, by creeds of human structure. Nor is it likely, it is hum- bly conceived, that there would have been, at this day, so great a diversity of sentiment among christians, as is supposed to exist. A common standard, and that confessedly given from heaven, must be the best mea- sure of faith and duty. But it must be applied accord- ing to every person's own judgment so far as it relates to himself.
* Coll. His. Soc. vi. 283.
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In conformity to their avowed principles " this ancient church" (the first church at Salem) " was or- ganized, August 6, 1629."* " They ordained their ministers, by the imposition of the hands of some of the brethren appointed by the church. Governor Bradford and others, messengers from the church of Plymouth, gave them the right hand of fellowship,"t thus testifying their approbation of the adopted regula- tions of that church, and expressing for it their chris- tian affection, charity, and fellowship.
If the clergy of this country should assume the sole power of ordination, or refuse fellowship with such churches, or their ministers, as choose to pre- serve the right and freedom of election, and to have men of their own choice set over them in the Lord, they would trespass against the rule and example of our forefathers, if not against the laws of christian char- ity.
This year, 1629, a number removed from Salem, and laid the foundation of Charlestown.
There being no relaxation of the severity practised in England upon the nonconformists, the number of emigrants to New England greatly increased in 1630. A spirit of enterprise doubtless gave activity to other causes that operated in producing the effect, and in an- imating the courage and religious zeal of the sufferers in their native land. Fourteen ships (some say more) with about fifteen hundred passengers, arrived in the summer of this year. " In this fleet came passengers
* Eliot's Biog. Dic. p. 253.
+ Holmes' Amer. Ann. i. 250.
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governour Winthrop, deputy governour Dudley, withz several other gentlemen of wealth and quality."*
The Rev. John Warham, the first ancestor of my wives and children that ever trod New England ground, mostly in the female line, t with the Rev. John Maverick,
* Amer. Ann. i. 254.
t Mr. Warham, after spending about five years as teacher at Dorchester, removed, with most of the church, and some people from Watertown and Newtown, to what is now called Windsor, in Connecticut. Here he was pastor until his death, April 1, 1670. Mr. Richard Mather, the ancestor of all the great men of the name in this country, having been twice silenc- ed in England for his nonconformity, arrived in New Eng- land, in 1635, and was ordained at Dorchester, August 23, 1636. In 1661 his son Eleazer was ordained the first pastor at Northampton, and married a daughter of the Rev. John Warham of Windsor, by whom he had an only daughter, nam- ed Eunice. Mr. John Williams, son of Mr. Samuel Williams of Roxbury, born Dec. 10, 1664, was ordained first pastor of the church at Deerfield, in May 1686, and married the only danghter of Mr. Mather of Northampton, and grand daughter of Mr. Warham. Mr. Warham Williams, who was minister at Waltham (originally part of Watertown) was son of Rev. John Williams of Deerfield, and the youngest child that escap- ed death, on the fatal night of 29th of Feb. 1704, when the Indians destroyed that town, and killed, or carried into captiv- ity, most of its inhabitants. Mr. Warham Williams of Wal- tham was the father of the late Mrs. Abigail Woodward, the only wife of my immediate predecessor, Rev. Samuel Wood- ward. Abigail and Miranda, the two oldest daughters of Rev. Samuel Woodward, and Abigail his wife, have been succes- sively the wives of the writer, and mothers of his children, who are descended, in a direct ministerial line, without interrup- tion, from the Rev. Jolin Warham, and Rev Richard Mather, both ministers of Dorchester.
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Mr. Rossiter, Mr. Ludlow, and some others, arriving earlier than most of the company, were put on shore at Nantasket. Thence they proceeded to Charles- town in a boat. Here they found " a few English peo- ple, and one house with an old planter, who could speak the Indian language." Taking him into their company, consisting of not more than ten, " they as- cended Charles river, until it became narrow and shallow, and landed their goods at a well watered place ; whence, in a few days after, they removed to Matapan (some say by order) and here began to build a town." This company having landed on the bank of Charles ri- ver, at night they had notice of 300 Indians " hard by ;" but the old planter (who had accompanied the adventurers from Charlestown) going, and requesting them not to come near the English, they complied with his request. The next morning some of the natives appeared at a distance ; and one of them at length holding out a bass, a man was sent with a biscuit, which the Indian received in exchange for it. After this introduction, the natives were very friendly, and furnished the English with fish ; " giving a bass for
The Rev. John Williams returned from his long and dis- tressing captivity, and, after an absence of about three years, resumed his ministerial office at Deerfield, in which he con- tinued until June 12, 1729, when he suddenly died of an apo- plexy, having just entered upon the 44th year of his ministry, and being in the 65th year of his age ; not in the 48th year of his ministry and 66th of his age, as the Rev. John Taylor, late minister of Deerfield, has stated in his appendix to the Redeemed Captive, sixth edition, p. 212 .*
* Redeemed Captive, and Eliot's Biog. Dic.
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a biscuit."* There is a place in Watertown, known by the name of Dorchester Fields, which tradition says is the spot upon which these Englishmen first landed. Soon after their removal to Matapan, Sir Richard Sal- tonstal, Rev. George Phillips, and others began a per- manent settlement at Watertown.
" At the second court of assistants held at Charles- town, September 7, 1630, it was ordered," among other things, " that Trimountain be called Boston ; Matapan Dorchester ; and the town upon Charles riv- , er Watertown."+ I know of no other act of incor- poration. Situated in an unexplored wilderness, the boundaries of Watertown were indefinite. The next year a settlement was begun at Newtown, afterwards Cambridge. In 1634 the bounds between these two towns were settled ;} according to which Watertown bordered north, east, and south on Newtown. The south-westerly and westerly limits were undefined un- til the incorporation of Concord, Dedham, and Sud- bury, upon which it then bounded. From Newtown, or Cambridge, on the north, east, and south, extend- ing westwardly, Watertown included what is now Wa- tertown, Waltham, Weston, and a part of Lincoln.
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