scornfully and impudently reflected upon the officer and church, and rudely refused to have anything to doe with us; so after considerable waiting, he persisting in his impenitence and obstinacy, (the Elders met at Boston unanimously advising thereto) the Church voted his not hearing of them, some few brethren not acting, doubting of his membership but silent. He was proceeded against according to Matthew 18, 17,[4] and rejected.”

The next entry also records a case of excommunication, under date of May 4, 1683:—

“Isaac Theer, (the son of Brother Thomas Theer) being a member of this Church but not in full communion, having been convicted of notorious scandalous thefts multiplied, as stealing pewter from Johanna Livingstone, stealing from John Penniman cheese, &c., and others, and stealing an horse at Bridgewater, for which he suffered the law, after much laboring with him in private and especially by the officers of the church, to bring [him] to a thorough sight and free and ingenuous confession of his sin; as also for his abominably lying, changing his name, &c., was called forth in public, moved pathetically to acknowledge his sin and publish his repentance, who came down and stood against the lower end of the foreseat after he had been prevented (by our shutting the east door) from going out; stood impudently, and said indeed he owned his sin of stealing, was heartily sorry for it, begged pardon of God and men, and hoped he should do so no more, which was all he could be brought unto, saying his sin was already known, and that there was no need to mention it in particular, all with a remisse voice, so that but few could hear him. The Church at length gave their judgment against him, that he was a notorious, scandalous sinner, and obstinately impenitent. And when I was proceeding to spread before him his sin and wickedness, he (as ’tis probable), guessing what was like to follow, turned about to goe out, and being desired and charged to tarry and hear what the church had to say to him, he flung out of doors, with an insolent manner, though silent. Therefore the Pastor applied himself to the congregation, and having spread before them his sin, partly to vindicate the church’s proceeding against him, and partly to warn others; sentence was declared against him according to Matthew 18, 17.”

The next also is a case of excommunication. It appears from the records (p. 658) that “Upon the 9^th day of August ther went out a fleet Souldiers to Canadee in the year 1690, and the small pox was abord, and they died, sixe of it; four thrown overbord at Cap an.” Among these four was Ebenezer Owen, who left a widow and a brother Josiah; and it is to them that this entry relates:—

“Josiah Owen, the son of William Owen (whose parents have been long in full communion), a child of the covenant, who obtained by fraud and wicked contrivance by some marriage with his brother Ebenezer Owen’s widdow, as the Pastor of the church had information by letters from the Court of Assistance touching the sentence there passed upon her (he making his escape). And living with her as an husband, being, by the Providence of God, surprised at his cottage by the Pastor of the Church with Major Quinsey and D. Tompson (of whom reports were that he was gone, we intending to discourse with her and acquaint [her] with the message received from the said Court informing her   their appointment of an open confession of their sin in the congregation), he was affectionately treated by them, and after much discourse, finding him obstinate and reflecting, he was desired and charged to be present the next Sabbath before the Church, to hear what should be spoken to him, but he boldly replied he should not come. And being after treated by D. Tompson and his father to come, and taking his opportunity to carry her away the last weeke, after a solemn sermon preached on 1 Cor. 5. 3, 4 and 5,[5] and prayers added, an account was given to the church and congregation of him, the Brethren voting him to be an impenitent, scandalous, wicked, incestuous sinner, and giving their consent that the sentence of excommunication should be passed upon and declared against him, which was solemnly performed by the Pastor of the Church according to the direction of the Apostle in the above mentioned text: this 17 of January, 1691/2.”

The above, four in number, are all the cases of church discipline recorded as having been administered during the Fiske pastorate. Considering that this pastorate covered more than a third of a century, and that during it the original township had not yet been divided into precincts,—all the inhabitants of what are now Quincy, Randolph and Holbrook as well as those of the present Braintree, being included in the church to which Mr. Fiske ministered,—the record indicates a high standard of morality and order. The town at that time had a population of about seven hundred souls, which during the next pastorate increased to one thousand.

Mr. Fiske died on the 10th of August, 1708, and the Rev. Joseph Marsh was ordained as his successor on the 18th of the following May (1709). At this time the town was divided for purposes of religious worship into two precincts, the Records of the North Precinct—now Quincy—beginning on the 17th of January, 1708. It then contained, “by exact enumeration,” seventy-two families, or close upon four hundred souls. The record now proceeds in the handwriting of Mr. Marsh:—

“The first Church meeting after my settlement was in August 4, 1713, in the meeting-house. It was occasioned by the notoriously scandalous life of James Penniman, a member of the Church, though not in full communion. The crimes charged upon him and proved were his unchristian carriage towards his wife, and frequent excessive drinking. He behaved himself very insolently before the church when allowed to speak in vindication of himself, and was far from discovering any signs of true repentance. He was unanimously voted guilty and laid under solemn admonition by the Church.”

The next entry is one of eight years later, and reads as follows:—

“1721. Samuel Hayward was suspended from the Lord’s supper by the Brethren for his disorderly behaviour in word and deed, and his incorrigibleness therein.”

Up to this time it had been the custom of the Braintree church that any person “propounded” for membership should, before being admitted, give an oral or written relation of his or her religious experience,—a practice in strict accordance with the usage then prevailing, with perhaps a few exceptions, throughout Massachusetts.[6] The record, under date of December 31, 1721, contains the following in relation to this:—