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N the 23d of October, 1683, Joseph Dudley and John Richards arrived from England with the intelligence that a blow which had long threatened the colony had been struck, and that a writ had been issued, which, as Dr. Palfrey says, "summoned it to stand for the defence of its political existence and of the liberty and property of its people, at the bar of a court in London." During the same week, Edward Randolph landed in Boston with the notification of the quo warranto, which he presented to the governor and General Court. In the midst of the consternation which followed, a public fast was held, of which the Rev. Peter Thacher has left us an account :

9 Nov. 1683 I went to Boston was at the fast of the generall Court and Elders; Mr. Willard preached Prov. 16. 3. which was his text. [Commit thy works unto the Lord, and thy thoughts shall be

established.] then prayed and Mr. Adams went to prayer then Mr. Increase Mather preached Rev. 3. 10 [Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.] Mr. Torry concluded with prayer. wee sang 46 ps. and soe concluded about two a Clock in the afternoon. Wee Eat a bit of cake and drank a glasse of wine and then the governor propounded two cases of Conscience to the Elders and requested their help therein. In order to the facilitating of the work of the generall Court who met about the [quo warranto] which was out against the patent, and the ministers considering of it together at Mr. Willards did conclude that if the patent was forfeited by law, then it was best to resigne it up to his majesty for such regulation as might make it most. fit for his majesty's service, that soe the Essentialls of the patent might be continued, and the patent continued.

A "Declaration" from the king was made known to the people, that if the colony, before prosecution, would yield full submission to his pleasure, he would regulate their charter for his service and their good, and with no further alterations than should be necessary for the support of the government here. The governor and a majority of the assistants voted an humble address to his majesty, saying that they would not contend with him in a course of law, as they relied on the gracious intimation of his purpose to regulate and modify the charter, and not. to annul it. This action seems to have had the approval of Mr. Willard and most of the elders; but Increase Mather was opposed to it, and under his lead the deputies refused to agree to the address. Hutchinson says that if this vote of the assistants had received the concurrence of the deputies, "it is doubtful whether the consequent administration of government would have been less arbitrary than it was upon the judgment against the charter, but, upon the Revolution, they might have reassumed their charter, as Rhode Island and Connecticut did their respective charters, there having been no judgment against them." 1

The proceedings by quo warranto were dropped, and a new suit was begun in the Court of Chancery. On the 18th of June, 1684, a decree was entered vacating the charter, and on the 23d of October next following this was made final. More than a year and a half passed, however, before Edward Randolph returned with an exemplification of the judgment, and with. commissions for the officers of a new government.

1 Mem. Hist. of Boston, vol. i. pp. 374, 375.

A FAST AT JUDGE SEWALL'S.

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In 1685 Cotton Mather was ordained as colleague pastor with his father over the Second or North Church.

Sabbath May 3rd, a letter read from the N.[orth] Church wherein Mr. Willard and Messengers desired to be sent in order to ordain Mr. Cotton Mather, Pastor of that Church; signed, Increase Mather, at the desire and order of the Church. The Governour [Simon Bradstreet] and self with the Deacons [Peter Brackett and Jacob Eliot], nominated to goe.1

Wednesday, May 13. 1685. Mr. Cotton Mather is ordained Pastor by his Father, who said, My Son Cotton Mather, and in's sermon spake of Aaron's Garments being put on Eleazer, intimating he knew not but that God might now call him out of the world. Mr. Eliot [of Roxbury] gave the Right Hand of Fellowship, calling him a Lover of Jesus Christ. (Sewall.)

A few days later, at a fast observed at the house of Samuel Sewall, we see all the ministers of the three churches taking part together. The Rev. Joshua Moodey, of Portsmouth, having been driven away from his church by the persecutions of Governor Cranfield, of New Hampshire, was acting as an assistant to Mr. Allen. The venerable John Eliot offered prayer on this interesting occasion.

Friday May 22d 1685, had a private Fast: the Magistrates of this town with their Wives here. Mr. Eliot prayed, Mr. Willard preached. I am afraid of Thy judgments — Text Mother [Mrs. Hull] gave. Mr. Allen prayed; cessation half an hour. Mr. Cotton Mather prayed; Mr. Mather preached Ps. 79,9. Mr. Moodey prayed about an hour and half; Sung the 79th Psalm from the 8th to the End: distributed some Biskets, and Beer, Cider, Wine. The Lord hear in Heaven his dwelling place. (Sewall.)

On the 27th of May, at a General Court, the following proclamation for a public fast was agreed upon :

1 [In the records of the Second Church, Dr. Increase Mather says: "2d month, 5th day 1685. The brethren stayed in the meeting-house and unanimously consented, that the 13th day of May should be the day for my son Cotton's ordination as their pastor; and that letters should be sent to the two churches in Boston, to Charlestown, Cambridge, Roxbury, Dorchester, to desire them to send their messengers to give us the right hand of fellowship; that Mr. Allen and Mr. Willard should be desired to join with my

self in imposing hands.". Two Discourses by the Rev. Henry Ware, Jr. (1821), p. 49. The italics are Dr. Ware's.

"May it not be hoped that the next attempted change in our polity will be either the disuse of ecclesiastical councils altogether, except in cases where the fellowship of the churches is mainly to be expressed, as in the settlement and dismission of pastors, and the gathering of churches, or their employment merely as referees?"- Hist. Sketch, by Dr. Joseph S. Clark, p. 283. The italics are ours.]

This Court having taken into their serious consideration, that in respect of afflictive Sicknesses in many Places, and some Threatenings of Scarcity as to our necessary food, and upon other Accounts also, we are under solemn Frowns of the Divine Providence; being likewise sensible, that the People of God in other parts of the World are in a low Estate,

Do therefore appoint the Sixteenth day of July next, to be set apart as a Day of publick Humiliation by Fasting and Prayer throughout this Colony, exhorting all who are the Lord's Remembrancers, to give Him no rest, till Isai. 62. 7. He establish and make Jerusalem a Praise in the Earth: And do hereby prohibit the Inhabitants of this Jurisdiction all servile Labour upon the said Day.

The sentence "upon other accounts also" was as direct a reference, perhaps, as it was thought best by the magistrates to make to the political troubles then threatening the colony.

We have intimations at this time of the occasional presence of Quakers in the town and in the meeting-houses:·

Thorsday June 18. A Quaker comes to the Governour and speaks of a Message he had which was to shew the great calamities of Fire and Sword that would suddenly come on New England. Would fain have spoken in the Meeting house, but was prevented.

Sabbath, June 21, 1685. Mr. Solomon Stoddard preaches in the Afternoon from Gal. 5. 17. shewing that there is a principle of Godliness in every true Believer; and how it differs from Moral Vertue &c. Some little disturbance by a Quaker about the time of Baptism. (Sewall.)

As we have seen, the church voted, February 14, 1678, that candidates for admission to membership should be excused, when they desired it, from the reading of their "relation" before the Church and congregation. The church now decided that henceforward persons might be admitted to membership in the presence of the Church only.

[1685 August 14.] At night Mr. Willard, Eliot Jacob, Robert Walker, Frary, Nathaniel Oliver, Benjamin Davis meet here to discourse. Because the two last named desire to come into the Church without making any Relation at all; or having Mr. Willard report the Substance of what they said to him.1

1 [Benjamin Davis was one of the founders, 1699, and Nathaniel Oliver, one of the first members, of Brattle Street Church. In organizing that church, it was determined, among other matters,

“to lay aside the relation of experiences which are imposed in other churches, in order to the admission of persons to the Lord's table." Mr. Davis was a deacon in Brattle Street Church.]

REGULATION OF SEATS.

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This day [Friday] August 28. is a Church Meeting at which 'tis consented that Persons may be taken in, the Church only being present, and not the Congregation: at the same time Mr. Benjamin Davis, Mr. Nathaniel Oliver, and Mr. Samuel Checkly were propounded.

Sabbath-day, September 13, 1685. Mr. Benjamin Davis, Nathaniel Oliver, Samuel Checkly and his wife [a daughter of Joshua Scottow] are received into the Church, which is a Sabbath or two sooner than I expected. The Lord's Supper not being to be administered till October 4th. Samuel Checkly had most in's Relation: two wear Perriwigs : viz: Davis, Checkly. (Sewall.)

The following is from the church records :

At a church meeting. Octob. 26, 1685. Some expositions presented to the Church about Regulation of seats in the Meeting House; especially Pews.

1. That these are not to be counted, (though built at private men's Charges), to be an Inheritance in Fee-simple; because not so intended by the grantors, nor any record or evidence for it pleadable by the grantee, but many living witnesses to the Contrary.

2. It is but equal that they who built the seats should enjoy them, as long as they ordinarily attend the Assembly in publick worship, and their Children after them, or so many of them as they shall leave their interest to or shall (in case they have not determined it, and there be need of it) be appointed by the order of the Overseers of the Seats, deputed by the Church.

3. If such Parents dy in the Infancy of their children, the Overseers shall no farther give liberty to any of sitting in their seat, than with condition to relinquish it agen, when such children are come to age and demand their right.

4. It is both illegall, unequall, and contrary to the true intention of the grant of the Pews, for an owner, when he removes, or shall have no more use of his Seat to sit in himself, to sell or give his right to whom he sees meet, without the approbation of the Overseers; both because it is contrary to the intendment of the first grant, and opens a door to confusion, and so the most unworthy may be preferred before the most deserving.

5. If such builder, leaving the house, requires his charge, the Overseers shall order his re-imbursement by the Church, which they shall either receive agen for the church, of such whom they agen grant it to, or referre it to the Churches dispose, as they in prudence shall see

meet.

6. Where two families are equally interested in one seat, and there falls out difference between them about their seat, or sitting, the said Overseers are empowered to issue the controversy; and if the parties concerned will not submit to their determination, they shall, if