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: —
“Dr. Belcher’s son Joseph, junior Sophister, [admitted.] He made the last Relation, before the brethren consented to lay aside Relations.
“Because some persons of a sober life and good conversation have signified their unwillingness to join in full communion with the Church, unless they may be admitted to it without making a Public Relation of their spiritual experiences, which (they say) the Church has no warrant in the word of God to require, it was therefore proposed to the Church the last Sacrament-day that they would not any more require a Relation as above said from any person who desired to partake in the Ordinance of the Lord’s Supper with us, and after the case had been under debate at times among the brethren privately for the space of three weeks, the question was put to them January 28 1721/2 being on a Lord’s Day Evening in the Meeting-house, whether they would any more insist upon the making a Relation as a necessary Term of full communion with them?
“It passed in the negative by a great majority.”
Two months later the case of James Penniman again presented itself. It was now nearly nine years since he had been solemnly admonished; and on the 4th of April, 1722, —
“Sabbath day. It was proposed to the church last Sabbath to excommunicate James Penniman for his contumacy in sin, but this day he presented a confession, which was read before the Congregation, and prayed that they would wait upon him awhile longer, which the Church consented to, and he was again publicly admonished, and warned against persisting in the neglect of Public Worship, against Idleness, Drunkenness and Lying; and he gave some slender hopes of Reformation, seemed to be considerably affected, and behaved himself tolerably well.”
The following entries complete the record during the Marsh pastorate of sixteen years, which ended March 8, 1726, Mr. Marsh then dying in his forty-first year: —
“September 9. Brother Joseph Parmenter made a public Confession, in the presence of the Congregation for the sin of drunkenness.
“September 21. At a Church meeting of the Brethren to consider his case, the question was put whether they would accept his confession [to] restore him; it passed in the negative, because he has made several confessions of the sin, and is still unreformed thereof: the Brethren concluded it proper to suspend him from Communion in the Lord’s Supper, for his further humiliation and warning. He was accordingly suspended.
“March 3d, 1722-3. Sabbath Evening. Brother Parmenter having behaved himself well (for aught anything that appears) since his suspension, was at his desire restored again by a vote of the Brethren, nemine contradicente.
“March 10. Joseph, a negro man, and Tabitha his wife made a public confession of the sin of fornication, committed each with the other before marriage, and desired to have the ordinance of Baptism administered to them.
“May 26. The Brethren of the Church met together to consider what is further necessary to be done by the Church towards the reformation of James Penniman. He being present desired their patience towards him, and offered a trifling confession, which was read, but not accepted by the Brethren, because he manifested no sign of true repentance thereof: they came to (I think) a unanimous vote that he should be cast out of the Church for his incorrigibleness in his evil waies, whenever I shall see good to do it, and I promised to wait upon him some time, to see how he would behave himself before I proceeded against him.
“At the same church meeting Major Quincey was fairly and clearly chosen by written votes to the office of tuning the Psalm in our Assemblies for Public Worship.
“January 26, 1723/4 Lord’s-day. In the afternoon, after a sermon on 1 Cor. 5.5.7 James Penniman persisting in a course of Idleness, Drunkenness, and in a neglect of the Public Worship, &c. had the fearfull sentence of excommunication pronounced upon him.
“February 2, 1723/4. Lord’s Day. After the public service the Church being desired to stay voted – that Benjamin Neal, David Bass and Joseph Neal jun. members in full communion have discovered such a perverse spirit and been guilty of such disorderly behaviour in the House and Worship of God that they deserve to be suspended from communion with us at the Lord’s table.
“February 9. Lord’s Day evening. David Bass acknowledging his offensive behavior and promising to be more watchfull for time to come, the brethren signified their consent that he be restored to full communion with them.
“March 1. This day (being Sacrament day) Benjamin Neal and Joseph Neal, confessing their offensive behavior in presence of the Brethren, were restored to the liberty of full communion.”
The above are all the record entries relating to matters of discipline during the Marsh pastorate, which ended March 8, 1726. They cover a period of sixteen years. On the 2d of November following the Rev. John Hancock was ordained, and the following entries
3. “For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed.
4. “In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
5. “To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.”
Ellis, The Puritan Age in Massachusetts, 206-208.
“5. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.”
