USA > Massachusetts > Dukes County > Marthas Vineyard > The history of Martha's Vineyard, Dukes County, Massachusetts, Volume I > Part 21
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50
This Assembly was held in Mr. Mayhew's Presence, and therein he tells us, that twelve of the young Men went and took Sacochanimo, Towan- quatick's eldest Son, by the Hand, telling him, They loved him, and would go with him in GOD's Way; and the elder Men encouraged them, and deseired them never to forget these Promises. And so after they had eaten, and sang part of a Psalm in their own Language, and Mr. Mayhew had
217
History of Martha's Vineyard
prayed, they returned home with Expressions of great Joy and Thank- fulness.
The next Year (1648) there was a greater Convention, wherein was a Mixt Multitude, both of Infidel and Christian Indians, and those who were in doubt of Christianity; but Mr. Mayhew it seems was not now present. In this Assembly the dreadful Power of the Pawaws was publickly de- bated, many asserting their Power to hurt and kill, and alledging numerous Instances that were evident and undoubted among them: and then some asking aloud Who is there that does not fear them? others reply'd, There is not a Man that does not. Upon which Hiacoomes breaks forth, and boldly declares, that tho the Pawaws might hurt those that feared them, yet he believed and trusted in the GREAT GOD of Heaven and Earth, and therefore all the Pawaws together could do him no Harm, and he feared them not. At which they all exceedingly wondred, and expected some dreadful thing to befal him; but observing he remained unhurt, they began to esteem him happy in being delivered from their terrible Power. Several of the Assembly declared they now believed in the same God too, and would be afraid of the Pawaws no more: and desired Hiacoomes to tell them what this GREAT GOD would have them to do, and what were the things that offended him; he immediately fell to Preaching and Prayer, and by a rare and happy Invention he readily discovered and mentioned forty five or fifty sorts of Sins committed among them, and as many contrary Duties neglected; which so amazed them and touched their Consciences, that at the End of the Meeting there were twenty two Indians who resolved against those Evils, and to walk with GOD, and attend his Word, among whom was Momonequem, a Son of one of the principal Indians, who some time after became a Preacher.1
Of him the missionary speaks with special interest, as one whose conversion was of great value to his cause. He was a son of Annomantooque, one of the principal Indians of Gay Head, but his mother was a squaw of Nunnepog and there dwelt Momanequem at this time. He publicly confessed to "about twenty of his own sins, and professed to follow the one God against all opposition." He stated that he was con- verted to the new belief by Hiacoomes, but the missionary thought it was "from more than a natural Principle, consid- ering that the Man hath been since an earnest Seeker of more Light, both publicly and privately; for that he also refused the Help of a Pawwaw who lived within two Bow-shot of his door, when his wife was in three Days in Travail, and waited patiently on God till they obtained a merciful Deliverance by Prayer." Momanequem became the first Indian preacher in Nashawakemmuck, and, in 1651, went to Boston with young Mayhew, where he was interviewed by the Rev. John Wilson, pastor of the First Church in that town. Wilson describes him as "a grave and solemn Man, with whom I
1Prince, ut supra.
218
The Missionary Mayhews
had serious Discourse, Mr. Mayhew being present as Inter- preter between us."1
At this time the work was progressing slowly but surely, and young Mayhew was making no mistakes. As is usual in conditions of this sort, the number of conversions was greater among the women than among the men, although they were "not known by open entrance into Covenant as the men, but are now near it." wrote Mayhew of the events of the year 1649. The Pawwaws "died hard," and continued to obstruct the meetings. The missionary tells of the conversion of one who "was sent at first about two or three months before by one of the greatest Pawawes upon the Island to learn and spy what was done at the meetings and carry him word." 2
"Truth from his lips prevail'd with double sway, And fools who came to scoff remain'd to pray."
The reception of these letters in England, sent out by Mayhew, Eliot, and others, descriptive of the novel work undertaken in this new field of religious endeavor, awakened great interest among the clergy and laity at home, and appeals for the support of such labors upon a definite basis were met by the liberal contributions of the merchants and well-to-do classes. At first, these contributions were individual in char- acter, but as the reports continued to show satisfactory results the patrons of the work, after a conference, decided that it was of such probable magnitude, considering the future, that it would be wiser to unite their forces into an established body to manage the business economically and properly, with in- telligent supervision. The printed tracts, already quoted, made known to the public the character of the work, and so impressed was the "Long Parliament" with the importance of the subject that on July 27, 1649, an ordinance was passed, establishing "A Corporation for the Promoting and Propa- gating the Gospel of Jesus Christ in New England," consisting of a president, treasurer, and fourteen assistants, to be called "the President and Society for the Propagation of the Gospel in New England." A general collection throughout England and Wales, made by direction of Cromwell, produced nearly £12,000, the greater part of which was invested in real estate
1Mayhew, Indian Converts, 12-13.
2Light Appearing, etc., 13. An early example of the saying that those "who came to scoff, remained to pray."
219
History of Martha's Vineyard
as a permanent asset.1 The commissioners of the United Colonies on this side were made the agents for the manage- ment of the practical affairs, distribution of the funds, etc., and from this time forth the work of Mayhew was under the patronage of this historic society. He was paid an annual salary, and further allotments were made to this mission for books, material, and other miscellaneous objects, tending to the "encouragement" of the converts. Meanwhile, the work was progressing here, and the benevolent at home were in receipt of reports made by Mayhew and his friends.
The narrator of the progress of events continues his annals thus: -
And now in 1650, comes on the critical Point of the Credit and Power of the Pawaws among them: for Hiacoomes thus openly renouncing and protesting against the false Gods he had worshipped, with all the Pawaws their familiar Ministers; and with an amazing Courage, despising and defying their Power, the Pawaws were greatly enrag'd, and threatened his utter Destruction; but to their own and their Peoples Surprize and Con- fusion, were unable to hurt him.
Mr. Mayhew improves the Advantage, and redoubles his Diligence, is incessant in his pious Endeavour: And now, while many are in doubt of their way, he offers to show them the right one; he spares not his Body either by Day or by Night: He readily travels and lodges in their smoky Wigwams; when he usually spends a great part of the Night in relating the antient Stories of GOD in the Scriptures, which were very surprizing and entertaining to them, and in other Discourse which he conceives most proper.
He proposes such things to their Consideration which he thinks firstly requisite: he fairly solves their subtle Objections, and tells them they might plainly see, it was purely in good will to them, from whom he could expect no Reward, that he spent so much time and Pains, and endured so much Cold and Wet, Fatigue and Trouble.
But as GOD was pleased to animate, uphold and preserve him, so also quickly to give a growing Success to his painful Labours.
For soon after, an Indian standing up at the Lecture, confessed his Sins, declared his Repentance and Desire to forsake them, and to go in GOD's way; and then going to Towanquatick, took him by the Hand; and in his native Simplicity said, I love you, and do greatly desire to go along with you for GOD's sake: the same he said to some others; and then coming to Mr. Mayhew he said, I pray you to love me, and I do love you, and desire to go with you for GOD's sake; upon which they received him with Gladness of Heart. After this, there came five Men more; and by the End of the Summer, there were thirty nine Indian Men of this
1" There is a corporation sitting formerly at Cooper's Hall commonly one Sat- terdayes from 9 to 10 o'clock for the Business. Hugh Peeters confessed of sixty thousand pounds, and the last yeare they said they had purchased land to about £1000 per ann: but shrunk to 700f now." Edward Godfrey, in Colonial Papers, P. R. O., XX, 19 (1660).
220
The Missionary Mayhews
Meeting, who had not only the Knowledge of the main Points of Religion, and professed their Belief of them, but had also solemnly entered into a Covenant to live agreeably to them: Besides the well-instructed and be- lieving Women, who were supposed to exceed the number of the Men, tho they had not yet entered the Covenant.
Mr. Mayhew's way in Publick now is, by a Lecture every Fortnight, where to both Men, Women and Children come; and first he plays, then preaches, then catechizes, then sings a Psalm, and all in their own Lan- guage. After Sermon, he generally spends more time than in the Sermon it self, in a more familiar Reasoning with them. And every Saturday Morning, he confers with Hiacoomes more privately about his subject matter of preaching to the Natives on both the Parts of the following Day; Mr. Mayhew directing him in the choice of his Text, and in the Management of it.
About this time, viz. the End of the Summer, (1650) the Rev. Mr. Henry Whitfield, Pastor of the Church at Guildford New England, in his Voyage to Boston, in order to his Return to England, happened to put in at the Vineyard and to stay there ten Days.
There he tells us, he found a small Plantation, and an English Church gathered, whereof this Mr. Mayhew was Pastor; that he had attained a good Understanding in the Indian Tongue, could speak it well, and had laid the first Foundations of the Knowledge of CHRIST among the Natives there, by preaching, &c.
Mr. Whitfield attends Mr. Mayhew to a more private Indian Meeting, and the next Day to the Indian Lecture, where Mr. Mayhew preached; and then catechiz'd the Indian Children, who answered readily and mod- estly in the Principles of Religion; some of them answering in English, and others in the Indian Tongue:
Thus - Mr. Whitfield - But quickly after he left Mr. Mayhew, there happened a thing which amaz'd the whole Island, and turned to the great and speedy Advancement of the Christian Religion.
For it pleased GOD, who had drawn the Indians from the Pawaws to worship himself, whereat the Pawaws were greatly offended; yet now to persuade even two of themselves to run after those who fought him, and desire they might also go with them in the ways of that God whose name is JEHOVAH. They came very deeply convinced of the Sins they had liv'd in, and especially Pawawing; revealing the diabolical Mysteries, and expressing the utmost Repentance and Detestation of them; intreating that GOD would have Mercy upon them, pardon their Sins, and teach them his Ways, for CHRIST JESUS his sake. And very affecting it was to Mr. Mayhew and all who were present, to see these poor naked Sons of Adam, and Slaves to the Devil from the Birth, to come towards the Lord as they did, with their Joints shaking and their Bowels trembling; their Spirits troubled, and their Voices with much Fervency uttering Words of sore Displeasure against Sin and Satan, which they had embraced from their Childhood with great Delight. And now accounting it also their Sin that they had not the Knowledge of GOD, that they had served the Devil, the great Enemy both of GOD and Man, and had been so hurtful in their Lives; but yet being very thankful that thro' the Mercy of GOD they had an Opportunity to be delivered out of their dangerous Condition.
22I
History of Martha's Vineyard
The Christian Indians exceedingly rejoic'd to see the Pawaws begin to turn from their wicked Ways to the Lord; and in a little time after, on a Lecture-Day, at the close of the Exercise, there were several more of the Natives who expressed their Desire to become the Servants of the MOST HIGH GOD; among whom was Tequanomin, another Pawaw of great esteem and very notorious. And now indeed both the common Indians, and the Pawaws themselves, began to observe and confess, that since the Gospel had been preached to them, the Pawaws had been very much foil'd in their diabolical Essays; and instead of curing as formerly, they now had rather killed many.
At the same time there came pressing in about fifty Indians more in one Day, desiring to join with the Worshippers of GOD in his service, confessing their Sins; some - those actual ones they had liv'd in, and others - the Naughtiness of their Hearts: Desiring to be made better; and for this end, to attend on the Word of God, and looking only to CHRIST for Salvation. And upon occasion, Mr. Mayhew observes that they gen- erally came in by Families; the Parents also bringing their Children with them saying, I have brought my Children too, I would have my Children serve God with us, I desire that this son and this daughter may worship JEHOVAH. And if they could but speak, their Parents would have them say something to show their Willingness to serve the LORD: and when the Commandments were repeated, they all acknowledged them to be good, and made choice of JEHOVAH to be their God, promising by his Help to walk according to his Counsels, And when they were received by those that were before in the General Covenant, it was by loud Voices, giving Thanks to GOD that they were met together in the ways of JEHOVAH. This was all before the End of the Year 1650.1
We have seen, by the testimony of contemporaries, that the work done by young Mayhew was not advertised by him for the applause it might bring or the material advantages exploited for his benefit. When Whitfield visited the island in 1650, he said of the missionary, "I could get but little from him" in relation to his needs or the needs of the mission. Consequently the "New England Society," as it came to be called, did not immediately learn of the extent of the work carried on here. It is not until late in 1651 that we have the first intimations that the society had any knowledge or interest in the Vineyard mission, as shown by the following letter: -
New-haven Sep: 12: 1651.
Sir: - Wee have heard of the blessing God hath bestowed on youer labours in the Gospel amongst the poore Indians and desire with thankfulness to take notice of the same, and from the appearance of these first fruits to bee stirred up to seeke unto and waite upon the lord of the harvist that hee would send more labourers with the former and latter showers of his sperit that good corn may abundantly Spring up and this barren Wildernes
1Prince, ut supra.
222
The Missionary Mayhews
become a frutfull feild yea the garden of God: and that wee might not bee wanting in the trust committed to us for the furtherance and incor- ragement of this worke wee thought good to let you understand ther is paid by the Corporacon in London £30 for part of Mr Gennors librarye and as they informe us a Catalogue of the bookes sent over (which is for youer encoragement). Wee hope you have Received or els desire you would looke after them from Mr Eliott, or any other that may have them: or if ther bee any eror wee desire to heare itt: there are some houes and hatchetts sent over for the Indians encorragement of which youer Indians may have pt if you think meet, and bee pleased to give them a note to Mr Rawson of Boston of what shalbe needful for theire use, especially those that may bee most willing to laboure: wee alsoe are informed there is an froo given by 'some of Exeter towards this worke of which some pt to youer selfe, but know not the quantitie: wee should bee glad to heare how the work of God goes on amongst them with you that soe wee might enforme the Corporation in England, and have our harts more inlarged to God for them, soe with our best Respects wee Rest
Your very frends &c.1
In a letter written to the Rev. Henry Whitfield, author of the tract entitled "The Light Appearing, &c." young May- hew, under date of "Great Harbour, uppon the Vineyard, October 16th, 1651," makes the following statements concern- ing the progress of his missionary work since the last report: -
And now through the mercy of God, there are an hundred and ninetie nine men women and children that have professed themselves to be wor- shippers of the great and ever living God. There are now two meetings kept every Lord's day, the one three miles, the other about eight miles off my house. Hiacoomes teacheth twice a day at the nearest, and Mum- anequem accordingly at the farthest; the last day of the week they come unto me to be informed touching the subject they are to handle.2
This winter I intend, if the Lord will, to set up a school to teach the Indians to read viz. the children, and also any young men that are willing to learne.3
The location of the meetings can only be conjectural, as it is not probable that a building for the use of the converts had been erected as early as that. Three miles from the house of the elder Mayhew would take us in a radius either to Katama, Felix Neck, or the shore of the Great Herring Pond, and the author inclines to the latter location as the probable place where stood the "Rock on a descending Ground, upon which
1Records, Commissioners of United Colonies, I, 205.
2Whitfield, " Strength out of Weaknesse," etc., pub. in London in 1652.
3 " On Jan. 11, 1651-2, Mr. Mayhew fit up a school to teach the natives to read, viz., the children, and any young men who were willing to learn, whereof they were very glad. And as quickly there came in about thirty Indian children; he found them apt to learn; and more and more were coming every day." (Thomas Prince, "Indian Converts, " p. 289.)
223
History of Martha's Vineyard
he used sometimes to stand and preach," and it is further conclusive that the meetings were open-air assemblies, during the propitious weather season. The meeting held eight miles off takes us directly to the present village of West Tisbury, and it is possible that the "school-house," so often mentioned in the early records of Tisbury, may have been a rude struc- ture used for this purpose, as well as for the instruction of the Indian youth in the English language. The location of this meeting cannot be more accurately determined. Ex- perience Mayhew says that Momanequem preached in Nasho- wakemmuck, perhaps meaning close to the boundary line. The annals of the missions continue to record the progress of events as follows: -
In the Spring of the Year 1652, the Indians, of their own accord made a Motion to Mr. Mayhew, that they might have some Method set- tled among them for the Exercise of Order and Discipline, that so they might be obliged to live in a due Subjection to the Laws of GOD; whereto they desired to enter into a Covenant: they desired him also to inform them what were the Punishments which GOD had appointed for those who brake his Laws, to which they were also willing to subject themselves; and that they might have some Men chosen among them, with his Father and himself, to see that the Indians walked in an orderly manner; en- couraging those who did so, and dealing with those who did not, according to the Word of GOD.
In order to this, a Day of Fasting and Prayer was appointed to re- pent of their Sins, and seek the divine Presence and Help; and another shortly after, to finish the Work. Being then assembled together, some Indians spoke for their Excitation, and about ten or twelve of them prayed, as Mr. Mayhew describes it, not with a set form like Children, but like Men indued with the good Measure of the Knowledge of GOD, their own Wants and the Wants of others, with much Affection, and many spiritual Petitions favouring of an heavenly Mind.
The same Morning Mr. Mayhew drew up an excellent Covenant in their native Language, which he often read and made plain to them: and they all with free Consent and Thankfulness united in it, and desired the Grace and Help of GOD to keep it faithfully; which were it not for mak- ing this Account too large, I should have here inserted.1 And Mr. Mayhew observed, that when they chose their Rulers, they made choice of sech as were best approved for Piety, and most like to suppress all Wickedness, and encourage Goodness; and that afterwards were they upon all Oc- casions forward to show their earnest Desire of the same.
In short, by the end of October 1652, there were two hundred eighty two Indians, not counting young Children in the number, who were brought to renounce their false Gods, Devils and Pawaws, and publickly, in set meetings, before many Witnesses, had freely disclaimed and defied their
1See letter of Thomas Mayhew, Jr., dated Oct. 22, 1652, printed in "Tears of Repentance." (London, 1653.)
224
The Missionary Mayhews
tyrannical Power; yea, eight of their Pawaws had now forsaken their diabolical Craft, and profitable Trade, as they held it, to turn into the ways of GOD. And as not any of these were compelled thereto by Power, so neither were they allured by Gifts, having received none from the very Beginning.1
When Thomas Mayhew the younger began to be a salaried missionary of the society is not definitely known, but from the following letter it would appear that it was not until 1654 that such a relation was established. Undoubtedly, he had been in receipt of irregular gratuities for some time, as con- tributions permitted. This communication from the com- missioners of the United Colonies, dated Sept. 18, 1654, gives us some interesting particulars of the way in which the busi- ness was handled by them: -
Mr. Mahew:
Wee have Received youer large letter of the 16th of the sixt 1654 and not to trouble you or our selves with any long preface you may take notice wee have Considered the Contents therof and doe Rejoyce att the Information you give us of the Blessing of God upon youer labours among those poor barberous people upon the Island Etc: and theire dayly coming in to Imbrace the Gospell of Christ: which wee are willing to hope (att least for many of them), that it is in Cincerirtie and truly for the love of Christ himselve and not for loves and it is our prayer and earnest de- sire that the great expectations of the people of God concerning this greate worke may not bee frustrated or in any measure disappointed: as for our selves we are most Reddy and willing according to the trust comitted to us to doe what wee may to promote and Incurrage the same: and all such meet Instruments as laboure therein and therefor have agreed to allow youer selfe for youer pains and laboure this yeare the sume of forty pounds: and for a Scoolmaster and one or two meet persons (as there need may require), to teach the Rest, the summe of tenn pounds a peece p annum: Beginning from this time, as alsoe that tenn p more be comitted to you to dispose to sicke weake and well deserving Indians which wee desire may bee frugally Improved and an account thereof (as of what ever else you Receive to bestow upon the Indians), bee sent to the next meeting of the Commissioners: And for the meeting house which you desire to be built for the Indians though wee Conceive another form lesse Chargeable and of lesse Capacitie then you propound bee sufficient which wee leave to youer further Consideration: and such advice as you may take upon the place: yett wee shall allow upon that account the som of forty pounds, in Iron worke, Nayles, Glasse and such other pay as in our Agents hands, expecting the Indians should Improve theire labours to finish the same as they did at Naticke: and wheras wee are Informed that a Boat is necessary and yett wanting for the safe passage of youer selfe and Indians betwixt the Island and the mayne wee have allowed eight pounds for that and desiring it may be carefully preserved and Im- ployed onely for the service Intended, and nott att the pleasure of the
1Prince, ut supra.
225
History of Martha's Vineyard
Indians Etc: upon other ocations. Wee desire you would be slow in withdrawing Indian professors from paying accustomed tribute and per- forming other lawfull services unto theire Sagamores, till you have seri- ously Considered and advised with the Majestrates and Elders of Naigh- bouring Collonies least the passage and spreading of the Gospell bee hindred thereby. Soe wee Rest,
Your loving frends.1
These grants amounted in the total to £128, or an equiva- lent in the value of money to-day of about $2,500, of which the missionary received what would represent now a salary of $1,000 per annum. It is probable that no single person on the Vineyard was in receipt of so much actual money as this in the course of a year. This sum was allowed the next year to Mr. Mayhew, but at the next annual meeting of the commissioners, in September, 1656, his salary was increased to £50 per annum. At this meeting we first meet with the name of Peter Folger, who appears upon the payroll at £30 yearly as "Imployed by Mr. Mayhew." There were two Indian interpreters, Hiacoomes and Pannuppaqua, who were to be paid ten pounds each for their services.2 This appar- ently constituted his staff, of which Folger probably acted as schoolmaster to the native youth, and the two Indians acted as preachers probably. That Hiacoomes did is well known, but the name of his associate does not appear among the "Godly Ministers" or "Good Men" in Experience Mayhew's "Indian Converts," at least under his Algonquian title. At the same time Mayhew was continuing his good work, and increasing his flock of catechumens for development in the new theology which he had brought for their acceptance. Each day and month lessened the strength and influence of the Pawwaws. On this Prince says: -
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.