USA > Massachusetts > Dukes County > Marthas Vineyard > The history of Martha's Vineyard, Dukes County, Massachusetts, Volume II > Part 43
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THE PROPRIETORS' MEETING-HOUSE.
The need of a house of worship for this settlement became urgent after the organization of the Baptist society in 1780, but there was nearly an equal number of adherents of the ancient Congregational society established in West Tisbury, and it was impracticable to build a meeting-house for the use of any particular denomination by general taxation. There- fore the expedient was devised of erecting one by voluntary contributions from members of all varieties of belief, which
1Tisbury Records, 294.
2Ibid., 296.
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Annals of Tisbury
should be open to all ministers and sects in an equitable division of time. Those who gave towards its construction became thereby shareholders in its management, and the building came to be known as the "Proprietors' Meeting House." It was probably erected in 1788, as on Jan. 3 of that year, Peter West for the sum of £9 sold a tract of land to John Holmes, Jonathan Manter, Isaac Daggett, Samuel Look, and Abraham Chase, "as a committee for the proprietors of a meeting house to be built at Holmes Hole." This committee represented the Baptists and Congregationalists, and the pro- portion of proprietors was about two thirds of the first-named sect and the rest of the orthodox church, or those without religious preference. The occupancy of the building was divided in that proportion. The clergyman at West Tisbury held services for his third of the time in consideration of the payment of the ministerial tax, but after its abolition this incentive was lost, and the "orthodox" element gradually dwindled to the vanishing point. Parson Thaxter of Edgar- town also held services here after this time, giving regular "lectures."
This Proprietors' meeting-house was located on the high- way, on what is now the northwest corner of Main and Spring streets. The architectural features comprised a simple building with four straight walls, unpainted, and a pitched roof, without steeple, belfry or blinds. Three doors opened on Main street and within could be seen a gallery above, high-back box pews below, over which the tithing man would prod his long stick to curb the mischievous pranks of youth or arouse the aged from their slumbers. A sounding board formed a resonant background for the preacher in the tall pulpit.1 A traveler who visited this place in 1807 called it " a small neat church."2
For about half a century this meeting-house served its purpose as a shelter for all kinds of theology and its expounders. In 1832 the Methodists withdrew and built their own meeting- house and the control of this one fell into the hands of the Baptists by heritage and possession. It lasted until 1837, when it was no longer fit for occupancy and was taken down to make way for another.3
1In 1819 a wood stove was installed, and the pipe led out through one of the side windows.
2Kendall "Travels," II, 201.
3The last town meeting was held in it in May, 1837, and in November of that- year the school-house was used for that purpose.
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History of Martha's Vineyard
THE BAPTIST CHURCH.
The earliest schism from the orthodox body on the Vine- yard comprised persons who had adopted the doctrines of the Baptist religion, or, as it was then called, the Anabaptist. Peter Folger is supposed to have held this belief, and about 1675 he joined the Baptist church in Newport, though this was after he had become a resident of Nantucket.1 It is stated by a religious historian "that Baptist ministers had preached among the English on the Vineyard at times ever since 1753," but there is no record of these persons, times nor places.2 The beginning of this denomination as an organized religious association, in definite numbers, is thus described by the same writer: -
By afflictive providence and private means of grace four persons near Holmes' Hole were awakened to a sense of their sin and danger, and in the Spring of 1780 they experienced a happy deliverance of soul. And no sooner was light granted to them than they endeavored to hold the same forth to others, which brought them to set up religious meet- ings and a number were hopefully converted by these means.3 And about the last of June they sent for Elder Lewis of Freetown, who went over in July, and preached and baptized a number of them. He did the like in August and October, as Elder Hunt also did in November, and by particular request I [Isaac Backus] met them there in December when a careful inquiry was made into their sentiments and views and the order of the gospel, with the solemn nature of the Christian profession was publicly laid open and inculcated. After which on December 21, 1780 we saw fifty persons solemnly sign covenant together, to whom six more were added on the 24th, and all of them sweetly com- muned together at the Lord's table. The high sheriff of the county4 was a leading member of this church which contained some persons of every rank among them.5
The new religion prospered rapidly, and soon had in- creased to about eighty members. No regular preacher was
1Backus Church History of New England, III, 167. It is said by the same authority that the Indians became converted to this creed by Folger's preaching.
2Ibid, III, 167. They were probably itinerant missionaries.
3A document dated June 10, 1780, certifies that the subscribers "are of the minds to have a Baptist minister to preach the Gospel to us," and it is signed by Jonathan Manter, Zephaniah Chase, Abraham Chase, Levi Young, Timothy Chase, Ephraim Norton, George Hillman, James Winslow, David Merry, Andrew Newcomb, Shubael Butler, Benjamin Benson and Malachi Baxter. These may be reckoned as the earliest Baptists in this town.
"Major Peter Norton [421] 1718-1792.
5Backus Church History, II, 375. He adds: "The husband of one of them was born among the Portuguese and was now newly returned from a distressing cap- tivity in England." This probably refers to Joseph Dias, who married Sarah Man- ter [IIO].
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employed, although an effort was made to hire one.1 Elders Hunt and Burroughs and other missionaries continued to make periodical visits.during the first years of the establish- ment of the sect, and efforts to secure a settled minister were renewed whenever an opportunity seemed to offer. "When we have no preacher" say these zealous adherents of the new creed in 1791, "and the weather permits, we still assemble and worship God by singing reading and praying."2 This situation continued for the ensuing decade, and notwithstanding these discouragements the society grew and flourished. Incor- poration was determined upon by those of the Baptist faith from all parts of the Vineyard, to settle the question of taxes for ministerial support.
In 1803, John Davis and seventy-five others addressed a petition to the General Court, praying for incorporation as the Baptist Society of Tisbury. The town of Tisbury at its April meeting instructed the selectmen [Ezekiel Luce, William Athearn and Rufus Spalding] and Benjamin Allen "to consult and draw a remonstrance to a petition Sent by a number of the Inhabatants of Tisbury, Chillmark & Edgartown praying to be incorporated into a religious baptiss Society," but a year after (1804) the town reversed itself and instructed its repre- sentative to the General Court to "aid and assist to have the Said incorporation established and enacted into a law."3 This was accomplished June 28th that same year.4
Ezra Allen
Eleazer Dunham
Jonathan Manter
Joseph Allen
Shubael Dunham
Jonathan Manter, Jr.
Joseph Athearn
Cornelius Dunham
Theophilus Mayhew
Jonathan Athearn
Abijah Gray
Jonathan Merry
Belcher Athearn
Freeman Gray
William Merry
Francis Chase Hugh Cathcart Jonathan Cathcart
John Hancock
Samuel Norris
Abraham Chase
Ephraim Harding
Darius Norton
Joseph Chase
Elijah Hillman
Samuel Norton
Nicholas Chase
Jethro Hillman
Isaac Norton
Joseph Chase, Jr. Lot Cottle
Benjamin Luce
Obed Norton
Samuel Daggett
Matthew Luce
Peter Norton
Silas Daggett John Davis
Isaac Luce
Henry Norton
Silas Luce
Henry C. Norton
1A minister named Dodge was called in 1781, but declined "as he is not willing to settle over any church for the present."
2Address to the selectmen of Tisbury signed by John Manchester and thirty-three others.
3Tisbury Records, 318, 322.
4An act to incorporate a number of persons in the towns of Edgartown, Chil- mark and Tisbury, into a religious society by the name of the First Baptist Society in Tisbury.
39
John Gray
Abijah Hammett
William Merry, Jr. Stephen New
John Holmes
Base Norton
History of Martha's Vineyard
Benjamin Davis
Paul Luce
Archelaus Pease
Rufus Davis
Bernard Luce
David Reynolds
William Davis
David Luce
Prince Rogers
Meletiah Davis
Elisha Luce
Silas Rogers
Dennis Davis
Warren Luce
William Rotch
Henry Davis
Jesse Luce
David Smith
Zadock Davis
Jesse Luce, Jr.
Mathew Smith
Cornelius Davis
Thomas Manter
Jonathan Tilton
William Downes
Peter Manter
Benjamin Trask Beriah Weeks
Of these about thirty resided in the present limits of Tisbury, and the entire list shows what an extensive schism had been made in the Congregational society.
On Feb. 20, 1804, Ezra Kendall was called to the pastorate and accepted, and the society at last secured their first settled minister. He was characterized by Parson Thaxter as "a man of small education, warm temperament and great zeal," but he lasted only a short five months. He was succeeded, after an intermission of two years, by Abisha Samson of Providence, who was ordained in June, 1806, and his term of service was very successful. During this term he received permission to engage in business to eke out his scanty income, and in 1811 resigned because "his preaching was not profit- able," according to his letter requesting dismissal. For the next ten years a succession of Elders, Bartlett Pease (398), Samuel Nelson, Simeon Coombs, Samuel Abbott, and Simeon. Crowell supplied the pulpit without formal settlement. In 1820 Rev. William Hubbard became pastor and remained five years, serving both the newly organized independent branches at Edgartown and West Tisbury It is probable that the pastors at Edgartown, Henry Marchant (1826-7) and William Bowen (1828-9), with the assistance of Jesse Pease (397) supplied this pulpit until 1830, when Rev. Seth M. Ewer was settled as fourth pastor.1 He remained three years and was followed by Rev. Flavel Shurtleff (1833-4) for five' months, and David Pease (1836-7) for ten months.
1A townsman living contemporaneously thus characterizes this clergyman :- "The Baptist minister employed here is Mr. Seth Ewer, a man of about 50 years of age. Very resolute and determined in whatever he undertakes, but is not generally well received by the people. Should not think him to be a man of very extensive inform- ation, or much of a scholar, but has a great degree of confidence and a faculty of show- ing what he has to the best advantage. His sermons, though usually long, are for the most part meagre and uninstructive and often quite irksome to hear on account of the emphasis put upon almost every word, which is altogether misplaced. He has now been here almost two years, and on the whole should fear that little good had been effected by him, as that society has appeared to be on the wane ever since he came among us, besides some members of the church are so much disaffected toward him that they will not hear or support him.""' (Diary Dr. L. M Yale, January 6, 1833)
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Annals of Tisbury
NEW MEETING-HOUSE BUILT.
The old "Proprietors'" house of worship had passed into the hands of this denomination, and for about fifty-two years altogether, as previously related, had served its purpose, until beyond repair. In 1837, at a cost of about $4,500, the first Baptist meeting-house intended for that use was built on the site occupied by the older structure. It was a building somewhat different in style from those heretofore constructed on the Vineyard for religious worship, and a view of it, drawn from contemporary sketches and descriptions, is here shown.
This building underwent considerable remodeling, stores were constructed underneath, the auditorium and a vestry were added.
It survived for forty-three years, and was destroyed in the great fire of Aug. 11, 1883, the only denomination in town to suffer in that conflagration.
SUCCESSION OF PASTORS, 1838-1908.
Rev. James C. Boomer was ordained and settled on April 13, 1838, and was the first pastor who gave all his time and service to this parish, as the other towns were all independ- ently organized at this date. He remained five years, and his successors since then have been as follows: B. F. Hedden, 1843-9; J. C. Kenney, 1849-50; Wm. Stowe, 1850-4; Stephen A. Thomas, 1854-9; Justus Aldrich, 1860; Wm. Leach, Wm. Fray, J. L. A. Fish (records imperfect); J. W. Savage, 1866-8; H. B. Marshall, 1868-70; Geo. L. Lewis, 1870-1; Chas. A. Cook, 1872-4; J. W. Fuhrmann, 1874-6; Geo. L. Lewis, 1876-9; J. Coker, 1879-82;1 J. P. Farrar, 1883-7; J. E. Hamil- ton, 1888-92; J. E. Locke, 1892-3; Alfred Fairbrother, 1893- 1901; M. E. Fish, 1901-3; Albert E. Hylan, 1903 (present incumbent).
SECOND BAPTIST MEETING-HOUSE.
Following the loss of the old house of worship, the Society occupied Association hall until another church home should be prepared for them. On May 30, 1884, a building com-
1The one hundredth anniversary of this church was celebrated during Rev. Mr. Coker's pastorate, December 15, 1882, and he delivered an historical address which was published as "Historical address delivered on the one hundredeth anniversary of the Baptist Church, Vineyard Haven, Mass., by Rev. J. Coker, pastor" 8vo paper cover, pp. 14, Press of E. H. Manter, Vineyard Haven, Mass., 1882.
4I
History of Martha's Vineyard .
BAPTIST CHURCH, HOMES HOLE, 1837-1883.
,
of ot
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Annals of Tisbury
mittee consisting of Lorenzo D. Smith, John F. Robinson, Bayes F. Norton, Mrs. Myra W. Wade, and the pastor, was chosen, and funds solicited and collected for the purpose. A new site was purchased on the corner of William and Spring streets, on which were erected a handsome church building and parsonage. They were completed in 1885 at the cost of $6,500, and dedicated the same year.
THE METHODIST CHURCH.
The story of the foundation of Methodism in this town is a part of the annals of its beginning upon the Vineyard, for the pioneers of this new sect did not confine their labors to any one locality. This town, however, has the distinction of being the place where the doctrines of Wesley were first expounded. Rev. Jesse Lee, the founder of Methodism in New England, preached his first sermon on the Vineyard in 1795 in the Proprietors' meeting-house on Main street. His journal makes this reference to the event: ---
Tuesday February 3. 1795. I prevailed with them [the captain and crew of the packet] to land me on the Vineyard. . ... I then walked to Mr. I. Daggett's tavern at the head of the harbor at Holmes' Hole. I was kindly received and gladly entertained. The next day I gave them a sermon in the meeting house, We had a small congregation and not much life. At night I preached again with more freedom and faith than in the morning, and the word seemed to make some impression on the minds of the hearers; perhaps I am the first Methodist preacher who has visited this place for the express purpose of preaching, and even now I have visited the place sooner than I intended. 1
Two years later, 1797-8, Joshua Hall came as the first stationed missionary.2 He had previously been engaged in this work at Sandwich, Mass., with great success, and at the close of his term here he was able to report as the result of turning over this virgin soil on the Vineyard, hitherto unbroken, thirteen members of his "class."3 The next was Joseph Snelling, 1798-9, also from Sandwich in turn, and he adopted the nautical style of preaching to the people, which was so successfully followed in later years by "Father" Taylor. One of his hearers said to him: "If you had been preaching in Vermont perhaps they would not have understood you; but
1Stevens, Memorials of Methodism, I, 328.
2'The conference year began at that time in June or July, and the pastorates are to be reckoned on that basis.
3Rev. George Pickering, the presiding elder of this district, visited Homes Hole in his official capacity during Hall's pastorate.
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History of Martha's Vineyard
this is the preaching we can understand." He reported twenty- four members at the close of this conference year.1 His successor was Epaphras Kibby, who came from New Rochelle, New York, but he did not long remain, as the presiding elder transferred him before the close of the year. He was the last assignment for a decade.
The "converts" were either unconverted or had gradually drifted back to older moorings, and by 1810 the sect was almost extinct. Two women only remained as evidence of the faith at that date. Erastus Otis, stationed at Falmouth, made frequent visits here and kept the dying embers from total extinguishment. William Hinman, 1811-12; Edward Hyde, 1812-13; Wlliam Frost, 1813-14; John W. Hardy, 1814-15, Benjamin Hazelton, 1815-16, followed as general missionaries, but records are wanting to show the nature or results of their labors. Evidently it was all foundation work, as it was not till 1816-17, during the assignment of Shipley W. Wilson, that the first "class" was organized in this town.2 The members of it were Edmund Crowell and wife, Mrs. Sarah Parsons, Mrs. Polly Hillman, Mrs. Annie Claghorn, Hannah Hammett, and two sisters, Betsey and Cynthia Grinnell. The "class leader" was Hiram Chase, a hatter, who had come from Sandwich to follow his trade. Thomas M. Tucker followed, 1817-18, and Mr. Wilson had a second pastorate immediately after. Eleazer Steele served here with considerable success, 1819-20-21, and then came "Reformation [John] Adams," famous for his revival work. His two years' labor, 1821-2-3, was a continuous round of personal pleadings week days and collective exhortations on Sundays. The results were a great numerical increase of converts, and a tribute to his zealous methods.3 When he left the Vineyard, a farewell ode composed by him expressing his sentiments of regret at parting, contained this verse: -
At Holmes' Hole theres some grown cold Oh Lord revive them down the Neck; The harbour round with blessings crown With power the devil's kingdom shake!
'This number probably includes all the Methodists in his jurisdiction on the Vineyard. It is not possible to say how many are to be credited to this town.
2During his stay here Wilson wooed and won Miss Rebecca Mayhew (665) daughter of Deacon William Mayhew, against the strenuous opposition of her parents. Re- ligious sentiment in those days was militant.
3His Autobiography, edited by his son, published in 1847, gives minute details of his life here during this first pastorate, and the second five years later, pp. 92-164 and 202-284. It is a picture of conditions on the Vineyard eighy-five years ago.
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"REFORMATION" JOHN ADAMS
REV. JOSEPH SNELLING
TWO EARLY METHODIST PREACHERS AT HOMES HOLE
Annals of Tisbury
Frederick Upham succeeded this flaming sword, 1823-4, and after him came the world-famous Edward T. Taylor, known in the annals of this denomination and in Boston, where he ended his unique career, as "Father" Taylor. His pastorate, 1824-5, left its deep impression upon the people of the town and island, as it did elsewhere in the later stages of his noted career. He was then about thirty years old and the atmosphere of the place well suited his idealism, and he readily adapted his preaching to this environment. The sea and its language, the deck and its manners, the forecastle and its sentiment, gave him constant inspiration, and he became the "sailors' preacher"1 on this sea girt isle. He held services on vessels in the harbor, and on one of these occasions uttered the oft-quoted aspiration which has been paraphrased in verse, expressive of his love of the ocean: -
I do not want to be buried in the ground when I die. But bury me rather in the deep blue sea where the coral rocks shall be my pillow, and the seaweeds shall be my winding sheet, and where the waves of the ocean shall sing my requiem for ever and ever.
FIRST VINEYARD CAMP-MEETING.
David Culver, 1825-6, and John Adams, 1826-7, followed in succession. In this second pastorate of "Reformation Adams" the first known camp-meeting held on the Vineyard occurred in July and August, 1827, in a grove near the West Chop lighthouse. Of this event the preacher speaks as fol- lows: -
To prepare the ground for camp meeting has required labor and fatigue. July 28, 1827 I preached on the camp ground. About 150 were present, and we had the shout of a King in the Camp. August I, 1827 our camp meeting commenced and more than twenty preachers were present, and not far from thirty tents were on the ground. The people came from different islands, and many from the Cape, New Bed- ford and Boston. All parts of the Vineyard were represented. Good order was generally observed. In the first part of the meeting but few were converted, but the meeting grew more powerful and in- teresting, and it was hoped that more than forty experienced religion, while many backsliders were reclaimed, old professors quickened young converts strengthened and imperfect believers sanctified to God. Our meetings continued a week and we had a solemn parting. We think the meeting will prove a blessing for years to come.2
1See Life of Father Taylor by Gilbert Haven, pp. 96-100.
2Life of Rev. John Adams, 280.
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History of Martha's Vineyard
Following Adams came William Barstow, 1828-9, who was assisted by Caleb Lamb; Hezekiah Thatcher, 1829-30; Thomas G. Brown, 1830-2. During Mr. Brown's pastorate a Sunday school was organized, and the church, in 1830, num- bered thirty-five members.
FIRST METHODIST MEETING-HOUSE.
As already stated, the services of this denomination had been held hitherto in the Proprietors' meeting-house in rotation with the Baptist and others, but during the succeeding pastorate of Louis Janson (1832-3), a movement for a separate house of worship was consummated.1 It had been talked about for some time, but an incident associated with the joint occupancy of the Union meeting-house precipitated the result. Members of all creeds were accustomed to attend services conducted by the others, if they desired. On one Sunday, at a Baptist service, when the communion was to be celebrated, the invita- tion to partake of the Lord's Supper was given in such a manner as to leave no doubt that none but Baptists would be welcome. This was the cause, according to tradition, of the efforts im- mediately begun to build a Methodist meeting-house where they would be independent. In the movement Capt. William Daggett was a leading spirit and liberal contributor, and others lent services, if they were unable to give funds. As a preliminary to perfecting their independency and the right to hold property for religious uses, the members were incorporated March 7, 1833, as the "First Methodist Episcopal Society in Tisbury." The building was completed at a cost of nearly $2,000 in July following, and dedicated July 11, that year. It is still standing on Church street, known for years as Capawock hall, and now occupied as a Masonic Temple, the property of that order.
1A contemporary thus characterizes the preacher :- "The Methodist Minister that is now occupied here is Mr. Louis Janson, an Englishman by birth, young, say 27 or 28, active, possessed of some natural talent, but not a very thorough education and his sermons are mostly addressed to the passions of his hearers, without being very instructive and this is true of most of the preachers of that denomination, that I have heard. There has been, however, a good deal of religious excitement under his preaching and a number give good evidence of having met with a saving change and have united with the class, which I understand to be a state of probation for six months previous to joining the church, during which time if they walk orderly, they are afterward admitted, but if not, rejected." (Diary of Leroy M. Yale, M. D., January 6, 1833.) During Mr. Janson's term the Seamen's Prayermeeting was in- augurated, and for twenty-five years it continued its meetings on the first Thursday of every month. They were non-sectarian, and sailors at sea who had attended it were expected to remember the time and hold like services wherever they might be. Mr. Janson in 1836 became an Episcopal clergyman.
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Annals of Tisbury
SUCCESSION OF PASTORS.
Mark Staple, 1833-5; Aaron Josselyn, 1835-6; Joseph B. Brown, 1836-7; 1 Abram Holloway, 1837-8; Mark Staple (second time), 1838-9; Onesiphorous Robbins, 1839-41;2 Henry H. Smith, 1841-2;3 J. G. Goodrich, 1842-4; Nathan Paine, 1844-5; and A. B. Wheeler, 1845-7. During the terms of these ministers the society prospered greatly in num- bers, and increased its influence in the community.
SECOND METHODIST MEETING-HOUSE.
As a result of the growth of the membership, the old building which had been in use but twelve years was found to be too small to accommodate the congregation, and the build- ing of a new house of worship was determined upon by the society. A lot of land opposite the existing meeting-house, on the northeast corner of William and Church streets was donated by Captain William Daggett, and a larger and more pretentious structure built thereon and dedicated Nov. 13, 1845, with appropriate ceremonies. This new house had cost $6,500, and was surmounted by a tower which now carries a clock. A pipe organ, costing $1,200, was installed in 1865, to replace a small instrument worked by hand. The building has had a few additions and trivial changes inside and out and remains today substantially as originally designed.
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