History of the town of Weston, Massachusetts, 1630-1890

Contents

CHAPTER PAGE

I. Ecclesiastical Origin of the Town 1

II. General Description and Military Organization . 18

I

At the second Court of Assistants, held at Charlestown, September 7, 1630, it was ordered "That Trimount be called Boston; Matapan should be called Dorchester; and the town upon Charles River, Watertown" (Prince's Chronological History of New England, pp. 248, 249).

The exact period when what is called Weston began to be settled is not known. It must have been at an early period of the Watertown settlement, for there are still standing houses or parts of houses which were erected a hundred and fifty years ago. June 26, 1637, "A grant of the remote or West Pine Meadows were divided and alloted out to all the Townsmen then inhabiting Watertown, being 114 in number, allowing one acre for each person, and likewise for cattle, valued at £20 the head, beginning next the Plain meadow, and to go on until lots are ended" (Watertown Records). These meadows were probably in the south and south-eastern part of Weston. In July, 1638, it was ordered

that all the land lying beyond the Plowlands [lots in the further plain] and the lots granted extending west of Stoney Brook, having the great dividents on the one side [north] and Charles River and Dedham bounds on the other side [south], and the Farm lands at the further end [west] of it, shall be for a common for cattle, to the use of the Freemen of the Town and their heirs forever, and not to be alienated without the consent of every freeman and their heirs forever.

This is the first instance upon record where the term "Farm lands" is applied to Weston. The earliest proprietors of land in

2 fflSTORY OF WESTON

Weston in 1642 are Bryan Pendleton, Daniel Pattrick, Simon Eire, John Stowers, Abraham Browne, John Whitney, Edward How, Jeremiah Norcross, and Thomas Mayhew. From 1647 to 1663 there was much dissatisfaction and contention about the early allotments of the Remote Meadows in Lieu of Township, and of the Farm Lands; and in 1663 this portion of the town was resurveyed and plotted by Captain John Sherman. It contained 1,102 acres, bounded on the south by Dedham, west by Natick and Sudbury, and on the other side by the Farm Lands. This district is frequently referred to in early deeds as "the land of Contention."

In ecclesiastical affairs what is now Weston was connected with Watertown about sixty-eight years, and in civil concerns about eighty-three years.* The inhabitants of the Farms, and those in the remote westerly part of Watertown, went to worship in the easterly part of Watertown, at a house situated in the vicinity of the old burying-place. The first church in Massachusetts was planted at Salem; the second, at Charlestown, including Boston; the third, at Dorchester; the fourth, at Roxbury; the fifth, at Lynn; and the sixth, at Watertown. On July 30, 1630, at Watertown, forty men subscribed a church covenant, and from that date seem to have been considered a distinct church. It would appear from Governor Winthrop's Journal that the Watertown church had a prior existence to the one at Charlestown, and was second only to that at Salem.

In 1692 began the contention in Watertown growing out of the location of the new meeting-house considered "most convenient to the bulk of the inhabitants." There was great opposition to a

* A history of Weston from the date of its separation from Watertown in 1698, as a distinct precinct, must necessarily commence with a history of its church. There are no records of the town other than those of the church for a period of fourteen years. In the early settlements of New England the church was the nucleus of organization, the bond which held together the scattered population of the rural districts, around which the people gathered and formed that essentially New England form of government which we call the Town Meeting. It was through the action of the town meetings that the democracy of New England was developed and brought the population of the towns to take personal action in all that pertained to the common interests. They voted to levy taxes on themselves and to dispose of their own money, they kept control upon money appropriations and watched carefully their expenditure. It was through the agency of town meetings and the public spirit they developed that the country was successfully carried through the Revolutionary War, and they became ultimately the framework of our general government. No better test of their efficiency can be found than in the successful maintenance of personal liberty and the Constitution against the assaults upon them at the time of our Civil War.

change in their place of worship, and in this dilemma the Selectmen agreed to refer the matter to the governor, Sir William Phipps, and his council. This mode of bringing the disputes of a town to an issue by referring them to the chief magistrate of the State would be deemed singular at the present day, but at that early period was not uncommon. The committee appointed by the governor to take the matter into consideration consisted of William Stoughton, John Phillips, James Russell, Samuel Sewall, and Joseph Lynde. They made their report in May, 1693. The Selectmen not being satisfied with some of the provisions of the report of the committee, it was subsequently revised in 1694. The report was still unsatisfactory to the townspeople, and a protest was placed on record, signed by one hundred citizens, of which thirty-three were inhabitants of the Farmers' District, later known as Weston.

The dissensions growing out of the new meeting-house location continued for some years; and as early as 1694 that part of Watertown now known as Weston appears to have had separate interests of its own in ecclesiastical matters. On October 2, 1694, "our neighbors the farmers [the name given to the settlers west of the present boundary of Watertown] being upon endeavours to have a Meeting house among themselves the town consents that they may come as far as Beaver Brook, upon the road leading to Sudbury; to the end there may be peace and settlement amongst us." Beaver Brook still retains its old name to remind us of this boundary. It passes the main road at the lower part of Waltham Plain. The origin of the name will be seen in the following extract from AVinthrop's Journal, under date of January 27, 1632:—

The Governor and some company with him went up Charles River, about eight miles above Watertown, and named the first brook, on the north side of the river, Beaver Brook, because the beavers liad shorn down great trees there, and made divers dams across the brook. Thence they went to a great rock upon which stood a high stone, cleft asunder, that four men might go through, whicli they called Adam's chair, because the youngest of their company was Adam Winthrop. Thence they came to another brook, greater than the former, which tliey called Masters Brook, because the eldest of their company was one John Masters.

This is the present Stony Brook, which forms the boundarybet ween Waltham and Weston. The high hill which Winthrop mentions west of Mount Feake is, undoubtedly, Sanderson's Hill in Weston, upon which during the Revolution the beacon light was established, Jonas Sanderson being its keeper. General Sullivan speaks of this beacon light in his Memoirs as the connecting light, uniting his command in Rhode Island with Boston. The town of Watertown included what is now Waltham, Weston, Lincoln, and a part of Concord.

In 1697 Mr. Angier became the pastor of the West Precinct of Watertown. But as early as 1694 the inhabitants of the Farmers' Precinct, to the number of one hundred and eighteen, petitioned to be set off into a separate precinct, alleging the great distance to the church and protesting against being obliged to go so far from home. The prayer of the petitioners was not granted at once, — in fact, not until after a period of three years. Justice Sewall, who presided over the conference, states in his Diary that so great was the contention that he had to pray hard to keep the contending parties from coming to blows. Weston became a separate precinct in 1698; but on January 1, 1697, they were exempted from ministerial rates in Watertown, though not in legal form until a year later. After the incorporation of Weston in 1712 (up to which period it had been called the "westerly," "more westerly," and "most westerly" precinct of Watertown) the middle part acquired the name of the West Precinct, or Watertown West, and was incorporated as a town by the name of Waltham in 1737, or twenty -five years after the incorporation of Weston. It would seem that the inhabitants of the Farms were in earnest in their determination to be separated from Watertown, and probably feared that Watertown would not consent to the prayer of the petitioners, for in August, 1695, money was contributed by sundry persons for the purpose of preferring a petition to the General Court to that end. No record of any such petition, however, can be found. Some doubts arising about the eastern boundary of the precinct (see Appendix IX.), the General Court in May, 1699, passed an order, viz.: —

The bounds of said precinct shall extend from Charles River to Stony Brook Bridge, and from the said Bridge up the Brook Northerly

ECCLESIASTIC.\L ORIGIN OF THE TOWN 5

to Robert Harrington's farm; and the brook to be the Boundary; Including the said Farm, and comprehending all the Farms, and Farm Lands to the lines of Cambridge and Concord; and from thence all Watertown lands to their utmost Southward and Westward Bounds.

The same bounds, in the same words, are defined in the act of incorporation of the town.

January 9, 1695, the inhabitants of what is now Weston agreed to build a meeting-house, thirty feet square, on land of Nathaniel Coolidge, Sr. In March, 1715, the deed of this land was passed to the church by Jonathan Coolidge, son of Nathaniel. This church was never completed, but services were held in it in 1700. It was styled the Farmers' Meeting-house. It was begun by subscription and afterwards carried on at the expense of the precinct. Meetings were held November 8 and November 15, 1698, officers of the precinct were chosen, and provision made to complete the church begun in 1695. On August 25, September 15, and November 16, 1699, still further measures were taken to finish the meeting-house. February 14, 1700, the precinct voted to have a minister to preach in the meeting-house, to begin the second Sabbath of the ensuing March. Thus it appears that the small house begun in 1695 was not so far completed as to be occupied till March, 1700. On March 5, 1700, money was granted to support preaching, and grants continued to be made from time to time for this purpose. A committee was chosen September 13, 1700, to apply for advice, as to the choice of a minister, to the Rev. President Mather of Harvard College. The committee consisted of Rev. Mr. Angier, Mr. Brattle, and Mr. Gibbs, and they were asked to make a rej^ort. Mr. Thomas Symmes was chosen, but no mention is made of him in the records. It is to be presumed he declined the call. Mr. JVIors would seem to have been the choice of the Precinct Committee, as in December, 1701, it was voted that Mr. Mors should continue in order for a settlement. July 2, 1702, they gave him a call to settle in the ministry, the vote of the church being thirty for and twelve against him. In September, 1702, they renewed the call and granted him an annual salary, also engaging to build him a house forty by twenty feet. This house stood on the present site of the house of Deacon White. In 1704 the house was put into the possession of

Mr. Mors and a grant of money made to enable him to finish it. In this year difficulties arose respecting Mr. Mors's settlement in the ministry, but there is no record of what the difficulties were. In the controversy between the precinct and Mr. Mors, whatever might be the grounds of it, there appears to have been considerable irritation, and his opposers were thought to have been at fault. Mr. Mors had steadfast friends, who were zealous for his settlement; but they agreed to relinquish their object, and unite in the choice of another man, if the precinct would join in calling in mediators who would attempt a reconciliation between Mr. Mors and his opponents. Justice Sewall (Memoirs, vol. ii. p. 156), under date of March 6, 1706, speaks of a council held at the house of Mr. Willard, and they advise that after a month Mr. Joseph Mors should cease to preach at Watertown Farms. He left in the spring of 1706, and was afterwards settled in Stoughton, now Canton. A committee was appointed to treat with him for the purchase of his house and land, for the use of the ministry, but no agreement was reached until 1707, when he conveyed the premises to the Precinct Committee, as will be found in Registry of Deeds, lib. 14, fol. 646. The committee consisted of Thomas Wilson, Captain Josiah Jones, Captain Francis FuUam, Lieutenant John Brewer. These premises were assigned to Rev. William Williams, April 28, 1714 (lib. 22, fol. 211). In 1706 the precinct was presented at the Court of Sessions for not having a settled minister. A committee was appointed to answer the presentment at Charlestown.

February 11, 1707, the precinct chose Mr. Nathaniel Gookin to be their minister, but he did not accept the call. The precinct was again presented. May 9, 1707. In June, 1707, a petition was prepared to be presented to the Court at Concord, assigning reasons for not having a settled minister. The petitioners say "once more we humbly pray that the Honourable Court would not put Mr. Joseph Mors into the work of the ministry in our precinct." They were fearful the Court would i)lace Mr. Mors here and not by their own election. July 16, 1707, they chose Mr. Thomas Tufts, but he declined the call in September. January 14, 1708, they agreed to keep a day of fasting and prayer. In February, 1708, the people gave Mr. William Williams a call.

Mr. Williams accepted in August, 1709, and he was ordained November '■2, 1709, eleven years after the Farms had become a distinct precinct. It would appear that the church had no regular organization until 1710, when two deacons were chosen. They were Captain Josiah Jones and John Parkhurst. The membership consisted of nineteen males, — nine from other churches and ten who were not communicants. The following are the names of those who gathered with the church: Nathaniel Coolidge, Thomas Flagg, John Livermore, Francis Fullam, Abel Allen, Joseph Lowell, John Parkhurst, Ebenezer Allen, Francis Peirce.

The ten others were Joseph Jones, Thomas Wright, Joseph Allen, Josiah Jones, Jr., Joseph Woolson, Joseph Livermore, Joseph Allen, Jr., Josiah Livermore, Samuel Severns, George Robinson.

It would seem from the following that, although Mr. Williams was only ordained in November, 1709, he held a conference at his "lodgings" as early as October 12 of that year, and began at that date the organization of the church in Weston. The covenant then subscribed by the inhabitants who gathered with this church is so very interesting that its introduction here wuU not be out of place. It would also seem that twelve years after the signing of the covenant, March 12, 1721, a "Profession of Faith" was also signed by the young people of the parish, or what should properly be called a renewal of baptismal vow^s and promises. This last covenant is still more interesting, as it gives us an idea of the strong abiding faith which characterized our forefathers, but which in too many instances in this our day has given place to laxity and indifference in those things which our sires held in such love and veneration.

Says Mr. Williams: "October 12, 1709, was the day appointed (by the members of the Parish) to meet and confer together (at my lodgings) where they expressed their charity towards each other, and that there was no discord between them, or any thing that should hinder their Communion and fellowship. Some time was spent in reading the Confession of Faith put forth by the last Synod of churches held in Boston in New England, to which they assented, and in praying for the Divine Blessing. The covenant was read and subscribed by them all."

THE COVENANT.

We do under an abiding sense of our unworthiness of such a favour and unfitness for such a blessing, yet apprehending ourselves to be called of God to put ourselves into a way of Church communion, and to seek the settlement of all the Gospel Institutions among us, do therefore in order thereto, and for better promoting thereof as much as in us lies, knowing how prone we are to err, abjuring all confidence in ourselves, and relying on the Lord Jesus Christ for help. Covenant as follows: —

First, having perused the Confession of Faith put forth by the last Synod of Churches, held in Boston in New England, we do heartily close in with it for the substance of it, and promise to stand by maintaining, and if need be contend for ye Faith therein delivered to the People of God, and if any one of us shall go about to undermine it we will bear a due testimony against them. We do all combine to walk together as a particular Church of Christ, according to all those Holy rules of ye Gospel prescribed to such a society, so far as God has revealed, or shall reveal his mind to us in this respect. We do accordingly recognize the Covenant of Grace, in which we do professedly acknowledge ourselves bound, rooted to ye fear and service of the only true God our Supreme Lord, and to ye Lord Jesus Christ the High Priest, Prophet and King of his Church unto the conduct of whose Spirit we submit ourselves, and on whom alone we rely for pardon, grace and glory: to whom we bind ourselves in an everlasting Covenant never to be broken. We likewise give up ourselves one unto another in the Lord, resolving by his help to cleave to each other, as fellow-members of one body in brotherly love and holy watchfulness over one another, for mutual edification, and to submit ourselves to all the Holy administrations appointed by him who is the head of the Church, dispensed according to the rules of the Gospel, and to give our constant attendance on all the public ordinances of Christ's Institutions, walking orderly as becometh saints.

We do all acknowledge our Posterity to be included with us in the Gospel Covenant, and blessing God for so rich a favour do promise to bring them up in the nurture and admonition of ye Lord, with greatest care. Further we promise to be careful to ye utmost, to procure the settlement and continuance among us of all ye offices and officers appointed by Christ, the Chief Shepherd, for the edification of his Church: and accordingly to do our duty faithfully for their maintenance and encouragement, and to carry it towards them as becomes us. Finally we do acknowledge, and promise to preserve communion with the faithful Churches of Christ, for the giving and receiving mutual Counsel and assistance, in all cases wherein it shall be needful. Now the good Lord be merciful unto us, and as he hath put it into our hearts thus to devote ourselves to him, let him pity and pardon our frailties, humble us out of all carnal confidence, and keep it for ever more upon our hearts to be faithful to himself, and one to another, for his praise and our Eternal comfort, for Christ Jesus sake, to whom be Glory for ever and ever. Amen.

A FORM OF YE COVENANT ASSENTED TO BY YE YOUNG PEOPLE, MARCH

12, 1721.

You do thankfully acknowledge ye Divine goodness towards j'ou, that you have been by ye act of your pai-ents dedicated to God in your Baptism and by their pious care educated in ye Christian religion, do now willingly ratify their act, and solemnly choose ye Lord, Father, Son and Holy Ghost into ye profession of whose name you have been baptised, for your God and portion. And professing a serious belief of ye holy Scriptures as ye word of God, you resolve by his grace to take them for ye Rule of your lives: to guide and govern both your faith and practice, renouncing all you know to be contrary to his revealed will. You depend on the Lord Jesus Christ the mediator of ye Covenant for righteousness and strength — that you may be pardoned and accepted with God, and may be enabled to walk in sincere obedience before liim. You do also subject yourselves to ye Government of Christ in his Church, and to ye regular administration of it in this Church while his Providence shall continue you here.

In March, 17*20, the following young persons owned the covenant and became members of the church : Isaac Harrington, Joseph Livermore, Joseph Woolson, Josiah Jones, Robert Allen, John Allen, Ebenezer Felch, Josiah Brewer, John Hastings, Joshua Bigelow, Jonathan Bullard, Benjamin Rand, Isaac Allen, Jonas Allen, Elezebeth Spring, Zedakiah Allen, Benjamin Brown, Jr., Francis Allen, Thankful Harrington, Mary Woolson, Hannah Woolson, Patience Allen, Prudence Allen, Elezebeth Hastings, Mary Livermore, Elezebeth Allen, Ruth Allen, Anna Brown, Mary Spring, Mehitable, wife of Dr. W^arren.

In January, 1715, at a church meeting it was voted that on communion day the contributions, or collection, shall in future be made previous to the blessing. Also voted that each communicant contribute a sum not less than ten cents at each communion.

On March 30, 1710, money was granted to finish the meeting-house, by which we learn that the small meeting-house, thirty feet square, in Parkliurst Meadow, begun in 1695, had not been

10 HISTORY OF \^'ESTON

completed in fifteen years. In 1718 a motion was brought forward to build a new meeting-house, but the matter was then deferred. However, it was probably begun soon after, as, by a record extant of a town meeting held October 23, 1721, it was voted "to appropriate their proportion of the bills of credit issued by the General Court, and that they will forthwith proceed to cover and close in ye meeting house with the materials that are provided by the Committee." This committee consisted of Benjamin Brown, Benoni Gearfield, Ebenezer Allen, Joseph Allen, and James Jones. At this meeting it was also "Voted to grant the Rev. Mr. William Williams ye sum of seventy and four Pounds for his salary, for his labor in the Gospel Ministry amongst us for the present year, and six pounds for cutting and carting his fire wood ye present year." The location of the new church was upon that ground now called the Common, and not upon the land granted to the church by Nathaniel Coolidge in 1715.

In what year the new church was completed is not recorded. It is probable that at the time of Mr. Williams's pastorate there were no pews in the church, only benches, the men ranged on one side, the women on the other, the boys being kept by themselves, in charge of a constable. Pews were introduced much later, and were built one or two at a time, at the expense of individuals, upon obtaining permission from the Selectmen or more frequently by a vote in town meeting.

Mr. Williams continued in the ministry in this church until October, 1750, covering a period of forty-one years, and was then dismissed by a mutual council. No reasons are given on the parish records for this action. He remained a parishioner after his dismissal, assisted his successors, and for a time was schoolmaster of the town. He died in Weston, March 6, 1760, aged seventy-two years, and lies buried in our old burying-ground. Mr. Williams's wife, Hannah Williams, died in Weston, Sunday, December 29, 1745, aged fifty-eight years. Mr. Williams preached her funeral sermon, which is still extant. Four of Mr. Williams's sermons were published in book form as early as 1741. One of these, on "The Nature of Saving Faith," delivered in Mr. John Cotton's church in Newton, is still preserved. One of his sermons, on "The Prodigal Daughter," is illustrated, and is a most extraordinary production. In tliis publication is given what is supposed to be a picture of iSIr. Williams delivering the sermon from the pulpit. iVltogether it would seem that Mr. Williams was a man of no ordinary ability and energy.

At a meeting of the church held April 27, 1726, it was voted as the general sentiment that "turning ye back towards the minister to gaze abroad, and laying down ye head upon ye arms, in a sleepy position, in ye time of public worship, are postures irreverent and indecent, and which ought to be reformed where any are faulty therein, and carefully avoided."

In 1800 the church of 1721 underw^ent thorough repair. A steeple and two porches were added, and a new bell procured of Paul Revere, for which the sum of $443.12 was paid by subscription of the people. Mr. Kendal makes no mention of the original bell in his centennial sermon. It weighed only one hundred and sixty-four pounds, and was probably brought down from Canada in one of the expeditions against the French and Indians. It w^as a bell probably belonging to some chapel or convent. Mr. Revere purchased the bell at the time he sold the new bell, and paid $72.88 for it. The history of this old bell would be interesting to us to-day. There are persons still living who can remember the old church with its high-backed pews, sounding-board, and pulpit. There was an air of solemn dignity, an emphasis of religious fervor, which this old church typified, that impressed the beholder with a reverence its successor never succeeded in doing. The destruction of this old landmark, built of solid oak, and replaced by a monstrosity which only a nineteenth-century architect could devise, shows both lack of reverence and the decay of faith, — a marked trait of our times. When this church of 1721 was taken down in 1840, it was one hundred and eighteen years old. The church of 1840 was erected a little east of the old one, on land given for that purpose by Mrs. Clarissa Smith.

Rev. Samuel Woodward succeeded Mr. Williams, September 25, 1751, and died October 5, 1782, at the age of fifty-six years and in the thirty -first year of his ministry. He was greatly beloved by his people and his brethren of the clergy. His company was sought and enjoyed by all classes, old and young, the serious and the gay.

At a town meeting held February 24, 1783, Rev. Dr. Samuel Kendal received forty -three votes against nineteen opposing votes for his settlement in the gospel ministry as successor to Mr. Woodward. It was also voted "to grant £200 as an encouragement for his settling with us." And at an adjourned meeting held August 11, 1783, Mr. Kendal's answer was received and read in open town meeting. Mr. Kendal's letter is a long one and somewhat peculiar. His acceptance is conditioned upon an increase in the salary offered (£80), and the town voted him an additional £10 and an additional five cords of wood. The letter will be found interesting, and can be found in full in Appendix I. Mr. Kendal was ordained November 5, 1783. It is rather curious in this connection to note that eleven of those who voted adversely to the settlement of Mr. Kendal entered a protest against the proceedings which led to his settlement. The protest was placed on the records, but received no other attention. Mr. Kendal continued as pastor of the church for thirty years, and during this long period was kept from his pulpit but one Sunday, either by sickness or inclemency of the weather.

It is to Mr. Kendal's centennial sermon, delivered in 1812, that we owe what little we have of the past history of the town from the time of its incorporation. The loss of all the precinct and town records down to 1754 renders this sermon a most valuable document. Three ministers ordained in Weston had filled the pastoral office for over a century. Including the first eighteen years of the parish, 694 persons had been admitted to church fellowship, — namely, 425 under Mr. Williams, 163 under Mr. Woodward, 106 under Dr. Kendal. There were 2,569 baptisms, — 1,082 in Mr. Williams's time, 18 between his dismissal and Mr. Woodward's ordination, 922 by Mr. Woodward, 15 between his decease and Mr. Kendal's induction to office, and 532 by Mr. Kendal. Ten deacons were chosen, as follows: Captain Josiah Jones, 1710; John Parkhurst, 1710; Benjamin Brown, 1715; Ensign John Warren, 1733; Thomas Upham, 1767; Thomas Russell, 1767; Samuel Fiske, 1780; Isaac Hobbs, 1780; Nathan Warren, 1808; Thomas Bigelow, 1808.

The population of the town was a little over 1,000. In 1895 it was 1,710.* Mr. Kendal gives the bill of mortality for thirty years, from 1783 to 1812. Before that time there were no means of computing. During these thirty years there were 396 deaths, making the annual average 13.5, or 66 in five years. Of the 396 who died, 90 arrived at the age of seventy and upwards. Out of the 90 that lived to this age, 52 attained to their eightieth year, giving more than 1 in 8 that reached fourscore years. Of the 52 that arrived at this age, 27 lived to be eightyseven and upwards, giving 1 in 14^ that attained to advanced years. Twelve lived to be ninety and upwards, making 1 in 33 of this very great age. Three lived to be ninety-five and upwards, giving 1 in 132. One lived to be a hundred and two years old. This was Mary Hastings, widow of Mr. John Hastings, who died at the age of eighty-eight years. This bill of mortality shows Weston to be as healthy a spot as any in the world.