USA > Massachusetts > Dukes County > Marthas Vineyard > The history of Martha's Vineyard, Dukes County, Massachusetts, Volume II > Part 16
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After the death of Parson Thaxter the regular services at the church were suspended, and for nine years there was only occasional supply of the pulpit by traveling or missionary preachers. In 1836, the Rev. Samuel A. Devens, a Unitarian clergyman, held services for a while, and wrote some interesting descriptive letters containing his observations of this place and the island as a whole.1
The following description of the ancient structure where Parson Thaxter preached, as it appeared in 1836, was written by a traveler who spent some time in the town, and published his observations in a volume of sketches of places visited by him :-
The style of architecture - to frame a new order - is Quaker. It is situated a little out of the village and is the first object, when approach- ing it, that attracts attention. It is of large dimensions and without a steeple. No part of it is painted but the roof, which is of brick color. Of course with its broad paintless sides, relieved only by its reddish roof, it has a somewhat grave and sombre aspect. This specimen of antiquity rears its venerable form in the centre of an oblong enclosure of considerable extent, all of which with the exception of a path from the gate to the Church- door is occupied with graves, headstones, and monuments of various forms, dimensions and appearance. The venerable Pastor of the Town reposes in the rear of the Church just beneath the window of that pulpit in which he served his Maker for such a succession of years. A weeping willow gracefully waves over a marble monument erected by his children.
The interior of the Church accords well with the exterior. All is simple and plain-in the taste of the Puritans. The front of the galleries and pulpit, with the sounding board above, and the deacons' seats below, are painted light blue. There is nought else but what wears its natural color. A neat green curtain and a cushion of the like material adorn the pulpit.
At one extremity of the enclosure is a straw-colored hearse-house - neat and appropriate - recently built by a benevolent widow, daughter of the departed worthy Pastor.2
1Published in the Christian Register, 1836-7, and later in book form, Boston, 1838, 12 mo., pp.207.
2Devens, Sketches of Martha's Vineyard, &c., pp. 39-41. The author adds the following reference to the care bestowed by this daughter upon the old building: "This spot is the object of sacred affections - of many sad as well as sweet remem- brances to her soul. Not a broken pane of glass nor a loose stone in the foundation of the old Church escapes her eye. It is never suffered to go to decay, and its hallowed precincts are swept by her own hands some three times every twelvemonth and pre- served sweet and clean."
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FIFTH MEETING-HOUSE 1828-1908
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This relic of departed days survived the storms of about ten winters and was finally torn down, as it was becoming an unsightly object on account of disuse and decay.
FIFTH MEETING-HOUSE
The passing of Parson Thaxter also marked the end of the old church, which for nearly sixty years had been the scene of the ministrations of himself and his immediate pre- decessor. It had been repaired annually for many years, until further expenditures of this kind could not save it from decay, and a new structure was planned shortly before the death of Parson Thaxter. Another lot was procured on the corner of Commercial and Summer streets, and the present structure erected thereon. It was completed the year following his death, and dedicated Dec. 24, 1828, with appropriate cere- monies.
The succession in the pastoral office since the death of Parson Thaxter has been as follows: -
John H. Martyn, 1827-1831; Reuben Porter, 1832-1833; Ebenezer Poor, 1833-1835; David Tilton, 1835-1838; James Thomas, 1839-1840; Allen Gannett, 1842-1843; John S. Stores, 1843-1844; Charles C. Beaman, 1844-1846; William M. Thayer, 1846-1847; Smith B. Goodenow, 1847- 1851; John E. Corey, 1852-1852; William J. Breed, 1853-1856; Nathaniel B. Blanchard, 1856-1857; Nelson Scott, 1858-1859; Stephen C. Strong, 1859-1860;1 Edwin H. Nevin, 1860-1863; Hartford P. Leonard, 1863- 1865; Benjamin T. Jackson, 1865-1867; Luther H. Angier, 1868-1869; Edson J. Moore, 1870-1874; Ephraim N. Hidden, 1874-1874; T. Frank Waters, 1875-1878; John G. Hall, 1878-1880; J. Emerson Swallow, 1881- 1883; Calvin Terry, 1885-1885; Frank N. Greeley, 1885-1887; Samuel Clark, 1887-1889; Frank A. Mansfield, 1890-1890; Caleb L. Rotch, 1890- 1891; Charles L. Woodworth, 1891-1892; Charles N. Gleason, 1893-1897; Duncan McDermid, 1897-1898; James Lade, 1898-1900; Charles L. Woodworth, 1900-1903; and Frederick Morse Cutler, 1903, who is the incumbent at the present time.
This historic congregation maintains the semblance of its historic past, as the parent religious organization on the island, and the worshipper at its services must have impressed on him the spiritual presence of its founders and pillars, the two Mayhews, Dunham, Wiswall, and Thaxter, as he enters this ancient temple.2
1A Rev. Mr. Fiske was temporary supply in 1860.
2Mrs. Newman, widow of its early pastor, presented a silver communion service to this congregation and it is still in use. She also left a fund of £333 for the benefit of derserving widows.
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THE BAPTIST CHURCH
The religious body holding the Baptist doctrines in this town is an offshoot of the first association of Baptists organized in 1780 at Homes Hole. Services were held for many years in the meeting-house at Homes Hole by persons of this denom- ination residing in the towns of Tisbury, Chilmark and Edgar- town. Most of the members from this town resided in the northern part, on the shores or contiguous to the Lagoon, and they continued their attachment to the Tisbury meeting till about 1823, when by reason of increased numbers a sep- arate parish was organized. This was accomplished on April 16, 1823, when Elder William Hubbard and Benjamin Graf- ton of Boston came here and officially instituted the Baptist Church in Edgartown. Benjamin Davis was appointed first Deacon, and the following named persons constituted its mem- bership at that date :-
Saml. Wheldon, Saml. Vincent, Zachariah Pease, Salthiel Pease, Jesse Pease, Benjamin Dunham, Matt. Allen, Thomas Norton, Henry Marchant, Thos. Coffin, Deborah Marchant, Lydia Pease, Molly Pease, Olive Vincent, Betsey Vincent, Hannah Marchant, Sally A. Pease, Sally Dunham, Ann Norton, Margaret Arey, Abigail Cook, Sophronia Norton, Louisa Norton, Ruama Coffin, Sophia Marchant, Deborah Pent, Abigail Cook, Velina Luce, Elijah Pease, Lydia A. Vincent, Jerusha Dunham, Hannah Ripley, Warren Vincent, Rev. Wm. Bowers, Charlotte Bowers, Lois Cleveland, Betsey Frisbey, Mary Cornell, Prudence Jernigan, Cordelia Coffin, Char- lotte Fisher, Saml. Whelding, Hannah Norton, Marshall Luce, Puella Cleveland, Ann Covel, Nabby Crosby, Peggy Pease, Sukey Fisher, Rebecca Cleveland, Hannah Cook, Eunice Whelding, Betsey Whelding, Anna Pease, Huldah Coffin, Sally Marchant, Harriet Cleveland, Waitstill M. Pease, Saml. Pent, Betsey Pent, Mary S. Vincent, Ephraim Marchant, Velina Coffin, Charlotte Cathcart, Sophia S. Marchant, John Pease, Ambrose Vincent, Deborah Norton.
Elder Hubbard became the first pastor of this society, serving in that capacity for two years. He was succeeded by Henry Marchant [170], a native son. Services were held at first in houses, then in school buildings, and in 1811 they joined with the Methodists in the erection of a "Union" meet- ing-house on Winter street, nearly opposite the residence of the late Sirson P. Coffin. It was an unfinished shell of a building, provided with a regulation high pulpit, and the audi- ence had to be content with plain board seats, without backs. This served its purpose for ten years till, finally, during the pastorate of Rev. W. W. Hall, funds were obtained for build- ing a separate church structure for the use of Baptists solely.
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A lot was procured on Maple street, and the edifice was com- pleted in the fall of 1839. A contemporary account gives the following particulars of the dedication exercises :-
Friday, September 6, 1839, the new and Elegant Baptist Meeting house in Edgartown was dedicated to the worship of God. The Exer- cises of the Occasion were as follows :- Reading of the Scriptures by Rev. Henry Marchant; Reading Anthem by Rev. Mr. Hall, pastor of the Church; Introductory Prayer by Rev. James C. Boomer of Holmes Hole; Sermon and dedicatory Prayer by Rev. Mr. Neale of Boston.1
The following named clergymen have served as pastors of the Baptist Church from its establishment to the present time: William Hubbard, 1823-5; Henry Marchant, 1826-7; William Bowen, 1828-9; Seth Ewer, 1830-4; Jesse Pease,2 1834; Darius Dunbar, 1835-6; W. W. Hall, 1836-40; L. Holmes, 1840-3; A. Webb, 1843-4; S. Richards, 1844-8; C. G. Hatch, 1849-51; G. D. Crocker, 1851-3; L. Holmes, 1853-7; A. D. Gorham, 1857-60; W. W. Ashley, 1861-2; J. E. Wood, 1863-5; W. W. Ashley, 1866-7; L. B. Hatch, 1868-75; Wm. Mccullough, 1876-7; Geo. D. Reid, 1877-80; Wm. W. Walker, 1881-5; H. B. Tilden, 1885-8; J. A. Bailey, 1888-9; Thos. C. Crocker, 1890-1; Fennimore H. Cooper, 1892-5; Wilber T. Rice, 1895-8; Henry D. Coe, 1898-1901; Edwin D. Rich- ardson, 1902-4; Frederick T. Kenyon, 1904-7; W. J. B. Cannell, 1907.
THE METHODIST EPISCOPAL CHURCH
The beginnings of the Methodist Episcopal religious denom- ination date from the arrival of John Saunders, a negro slave from Virginia, who had become a convert to that doctrine, and held services from time to time. This was in 1787 and continued till his death eight years later. As in the case of the other schismatics from the established order, the early assemblies of persons professing this faith were combined from the several settlements on the island. Itinerant mission- aries were given commission to preach to such as would gather in the towns, and the history of one is a repetition of the others in the early annals of this denomination.3 Rev. Joshua Hall preached here in 1797; Joseph Snelling in 1798; Epaphras
1From paper in possession of Mrs. Wm. Pease, West Tisbury.
2Mr. Jesse Pease of Edgartown was ordained July 15, 1824, at the Tisbury Meet- ing house.
3It is confidently claimed that the celebrated Jesse Lee preached here in 1795 on his return from a tour in the District of Maine. It is known that he visited New Bedford and thence came to the Vineyard.
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Kibby, 1799; William Beauchamp, 1800, after which for several years the supply was irregular until 1809, when a fresh start was made.
During the year last named-that of 1809-the Rev. Erastus Otis came to the island from his circuit, Falmouth. He preached his first sermon in Edgartown at a dwelling house provided by Mrs. Naomi Beecher, wife of Erastus Beecher, who was a cousin of the late Dr. Lyman Beecher. Mrs. Beecher, who had then recently removed to this place from Nantucket, and Miss Love Stewart, who 'a few years before had been "converted" in Maine, were then the only Methodists in the town. The preaching of Mr. Otis was of a new style-quite different, indeed, from that to which the majority of the people had been accustomed to listen-yet it found hearers, and the father of Miss Stewart and others consented to open their doors for it. During the long inter- lude the numbers in society on other parts of the island had been reduced by deaths, removals, and perhaps by other causes, to seven; the two named in Edgartown making the number nine in all.
Mr. Otis was remembered as a man of fine personal appearance, and of a cultivated mind. He was zealous in the Methodist cause, and finding here a field for work, he entered into it with a hearty zest. He taught a school in Edgartown for a while, still preaching there and elsewhere on the island, and his efforts resulting in frequent "revivals." On the fourth day of November of that year he formed the first "class" in Edgartown consisting of six persons. The organization took place at the house of the late Joseph Vincent, about a mile from the village. It had been for a long time one of the homes of the preachers.
The numbers increased gradually so that there was a roomful at the weekly class. Thomas Stewart, Jr., a son of the ocean, then recently "converted," soon joined and became the leader. The work spread, and another "class" was formed on the neighboring island of Chappaquiddick. It reached Eastville, where resided Joseph Linton, who with his wife came many times on foot seven miles to worship with this new sect.
The next year, 1810, Mr. Otis came by assignment, al- though his name was associated with that of Benjamin F. Lansford at Falmouth. He was still succesful in his work, although in the midst of it there arose a great storm of per-
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secution in Edgartown village. The new religion, as it was called, was treated with scorn and derision by large portions of the inhabitants, insomuch that many who adhered to the new cause resorted to the outposts-the neighboring island, the Plain, and elsewhere, where they could worship in greater quietness. Instances of physical opposition to the main- tenance of these meetings are known, and in common with the Baptist preachers who were then sharing the new field, the pioneer rivals of the established order of things suffered frequent personal indignities. The Rev. Mr. Otis once came to the ferry opposite the town in a heavy rain, having an ap- pointment to attend. Such were the demonstrations of the crowd assembled on this side, laughing at Mr. Otis' condition while waiting, that they so overawed the ferryman that he did not dare to incur their anger. Mr. Otis, after waiting some time in the drenching rain, wended his way back on foot, a mile, to the nearest house. Once at an election of a representative to Congress, two men slurringly cast their votes for the "Immortal Erastus Otis." He was succeeded in 1811 by Rev. William Hinman, and the society was legally organized to comply with the state law respecting taxation for the support of the ministry. The succeeding preachers were Edward Hyde, 1812; William Frost, 1813; John W. Hardy, 1814; Benjamin Hazelton, 1815; Shipley W. Wilson, 1816; Thomas W. Tucker, 1817-18; Eleazer Steele, 1819-201; John Adams, 1821-2; Francis Dane and Frederic Upham, 1823; Edward T. Taylor, 1824; David Culver, 1825 and John Adams, 1826. It is to be understood that these preachers held services at the other towns as well and were in fact as- signed to the general work on this circuit. During this period the Methodists had relinquished (1822) their share in the
1Rev. Hebron Vincent relates the following incident: "It was during this year that while preaching on a Sunday evening, Mr. Steele lost the power of speech, through an excess of religious fervor, and stood trembling with clenched hands upon the top of the pulpit. The pulpit being but poorly secured and the side of the building- which was still unfinished within-so shook as to cause a rumbling noise, which gave rise, under a disturbed imagination, to various conjectures. A scene of great excite- ment ensued, most of the people leaving the house in crowded haste-causing some accidents and giving to those whom they met in their flight various answers to inquiries such as, "Earthquake"-"The power of the Lord shook the meeting house," etc. One of the men strongly prejudiced against the new cause, hearing the noise at his house-the evening being quite still-hurried to the place. On entering the church and looking up to the pulpit, he exclaimed, "Look at your preacher in fits." Putting his hand on the sides of the pulpit and feeling the trembling, he said, "Your preacher has made complete fools of the whole of you! and if you will allow me, I will take him out of the pulpit and demonstrate it to you." This the brethren present refused to consent to. This man used to tell this story a great deal, afterwards-calling the scene, "the home-made carthquake."
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Union meeting-house to the Baptists, and built one for them- selves on the site of the house of the late Sirson P. Coffin, Winter street. This was occupied till 1827, when it was sold to the Methodist Society of Chilmark, who took it apart and removed it to that town piecemeal.1 Soon after a new church building was erected on Main street, which later (1843) became the present Town Hall.
Rev. Jotham Horton preached here in 1827; Thomas C. Pierce in 1828-9; Epaphras Kibby, 1830-1; John J. Bliss, 1832; John E. Risley, 1833; Joel Steele, 1834; James C. Bontecou, 1835-6; Asa Kent, 1837-8; Thomas Ely, 1839-40; Ezekiel W. Stickney, 1841; Charles Macreading, 1842-3. It was during the last named pastorate that the meeting-house on the south side of Main street was sold for a Town Hall and a new site procured on the opposite side of the street. A more commodious building was begun in 1842 and com- pleted the next year. It was dedicated October 10, 1843, and is still occupied by the society. The following is a list of the pastors who have been assigned to this station since the present house of worship was completed: William T. Harlow, 1844-5; Cyrus C. Munger, 1846-7; Thomas Ely, 1848; Frederick Upham, 1849; Charles H. Titus, 1850-1; John B. Gould, 1852-3; William Kellen, 1854; Sanford Benton, 1855-6; William H. Stetson, 1857-8; Lucius D. Davis, 1859- 60; Charles Nason, 1861; Frederick A. Crafts, 1862-3; Seth Reed, 1864-52; A. W. Paige, 18652-6; George W. Bridge, 18672; Andrew J. Church, 18672-8-9; Daniel A. Whedon, 1870-1-2; Elisha M. Dunham, 1873-4-5; Samuel M. Beale, 1876-7-8; John D. King, 1879-80-1; John O. Thompson, 1882; James H. Humphrey, 1883-4-5; Silas Sprowls, 1886; John D. King, 1887-8-9-90; Herman C. Scripps, 1891-2-3; Charles T. Hatch, 1894-5; Joseph Hollingshead, 1896-7-8-9; William H. Allen, 1900-1-2-3; George E. Brightman, 1904; Florus L. Streeter, 1905-6-7.
THE PROTESTANT EPISCOPAL CHURCH
This is a recent addition to the religious congregations in the town, and the annals of the church do not go back beyond a decade. Services had been held occasionally in houses and
1As an evidence of the continued antagonism of the people to this new religious body it is related that an attempt was made to upset this building by levers while the services were being held inside. The members were still called by opprobrious names. 2Part of that year.
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public halls until about 1895, when the Bishop of the Diocese of Massachusetts placed the pastoral charge of the church in Edgartown in the care of Rev. William C. Hicks of Vineyard Haven. A weekly service was started in September of that year, and the growth of the work was such that the building of a mission church was considered necessary by the incum- bent. A lot was secured on the corner of Winter and Summer streets and plans for an elaborate building were prepared. These were subsequently modified and the erection of a smaller church was begun in 1899, to be called St. Andrew by the Sea. The corner stone was laid September 7, 1899, by the Rt. Rev. Ethelbert Talbot, Bishop of the church, assisted by Rev. Andrew Gray, D.D., the missionary in charge, who had succeeded Mr. Hicks the previous year. The church was called by the shorter name of St. Andrew's, which is the legal title of the parish. It is still under the supervision of the rector of Grace Church, Vineyard Haven, who holds services alternating with those provided at that place.
QUAKERS
Notwithstanding the close proximity of Nantucket, which was essentially a Quaker community almost from its inception, our Island had very few members of this sect. In the year 1657 two itinerant Quakers visited the little settlement at Great Harbor on their return from Nantucket, where they had been on a proselyting mission. The following is their story of the reception they met with on "Martins Vineyard:"
16 August 1657.
Nor did John Copeland and Christopher Holder John Copeland Christopher Holder 16th day 6th month, 1657 Martins Vineyard. meet with better Usuage at their hands for having been at Martins Vineyard (a Place between Rhoad Island and Plimmouth Colony) and speaking there a few Words in the Movings of the Lord (who moved them to go thither) after that Priest Maho (the Governors Son) had ended his Divination in their Meeting House, they were both thrust out of the Meeting House Door by the Constable to an Indian (where were many on that Island) in order to be carried in a small Cannoo (or hollowed piece of Timber to the Mayne Land over a Sea nine Miles broad (dangerous enough for any to Pass over) having first took their mony from them to Pay the Indian; who taking the Custody of them, shewed himself more hospitable (as did the rest of the Indians) and supplied them freely with all necessaries according The kindness of the Indians in Martins Vineyard. to what the Indians had, during the space of those Three dayes they stayed there waiting for a Calme season) and refused to take any Consideration, he who had them in
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Custody saying-That they were strangers, and Jehovah taught him to Love Strangers - (learn of the Heathen ye who pretend your A Savory selves Christians) and an Opportunity presenting, set them Speech of on shoare on the Main Land.1 an Indian.
From this narrative it appears that there was about as little charity for Quakers on the Vineyard as elsewhere at that period. These two pilgrims who landed on the Vineyard were lucky. On the mainland they would have been whipped "at the cartes taile from towne to towne." From their own story it is clear that they purposely created a disturbance in the meeting-house, but their own story of experiences is not to be allowed to stand alone. A contemporary historian has recorded another version of the incident, and the statement of the attorney for the defendant in the case is here given in order that the reader may reach a satisfactory conclusion :
"And here I may take occasion," writes Gookin, "to mention a short but true story of certain Quakers who landing upon that island, went to some of the Indian wigwams, and discoursed with some of the Indians that understood English, as divers of them do, the Quakers persuaded and urged the Indians to hearken to them and told the Indians that they had light within them that was sufficient to guide them to happiness; and dissuaded the Indians from hearing Mr. Mayhew or reading the scriptures; and said that the ministers that preached from or used the scriptures were as Baal's priests and hirelings &c. And at last the Quakers offered the Indians some of their pamphlets and books which they always carry with them, exhorting the Indians to read them; As they would be of greater benefit to them than the bible. The Indians heard all this discourse patiently; and then one of the principall of them that could speak English, gravely answered the Quakers in this manner: You are strangers to us, and we like not your discourse. We know Mr. Mayhew that he is a good and holy man; but we know you not. You tell us of a light within us that will guide us to salvation; but our experience tells us that we are darkness and corruption, and all manner of evil within our hearts. You dehort us from using the bible, but offer your books and commend them to us; we cannot receive your counsel contrary to our own experience and the advice and exhortations of our ancient and good teachers. There- fore we pray you, trouble us no further with your new doctrines; for we do not approve it. So the Quakers not long after departed from the island; and never since have they been infested with them."2
In 1704 a wealthy English Quaker, who had been pro- selyting on Nantucket, made preparations to engage in a mission at Edgartown, but his meetings were so thinly attended that he soon became discouraged and left.3 In 1715 another
1Bishop, "New England Judged," (London, 1661), p. 123.
2 Mass. Hist. Soc. Coll., I, 141-227. Daniel Gookin's account, which was written in 1674.
3Journal of Thomas Story.
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itinerant Quaker visited this Island and relates his experiences in Edgartown :-
"From thence (Nantucket) I went to another Island called Marthas Vineyard where I had some meetings; Being at a Place called Old-Town on a First day I found some Drawings in my Mind to go to the Presbyterian Meeting house in the Afternoon and Nathaniel Starbuck a Friend of Nan- tucket being with me, he accompanied me to the Meeting: I waited till the Priest, whose name was Samuel Wisell had done speaking, and then I desired Liberty to speak to the People. I directed them to the Teacher. in themselves which was sufficient for them as they took heed unto it. After I had done speaking, the Priest made some Objections concerning the anointing, which I had spoken of, mentioned in the second Chapter of the First Epistle of John, and we agreed to have a Dispute the next Day at the Meeting house, to begin at nine of the clock, to which the Priest and several of the hearers came: The Things we chiefly disputed upon were concerning the Light, and the Sufficiency of the Divine anointing, the Holy scriptures and of his call to the Ministry and Maintenance not being Apostolical: The Dispute might hold near four Hours ........ But when I came to speak of his Maintenance and touch'd him in that tender Part he was somewhat disturbed. After the Dispute was over I went that night to a Place called Home's hole, and the next Day to the Main Land."1
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