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Frances Peabody, Tenth Great-Grandfather

July 18, 2018

Myles Standish Burying Ground,Duxbury,MA

Myles Standish Burying Ground,Duxbury,MA

The ship Planter, under Master Nicholas Trerice/Travice, sailed from London April 2 or 11, 1635, arriving at Boston June 7, 1635. My tenth great-grandfather was 21 years old when he sailed to America on that ship.

Lt. Francis Peabody, the ancestor of the American Peabodys, was born at St. Albans, Hertfordshire, England, in 1614. He came to America in 1635 ; lived first in Lynn, and then in Ipswich, in then Massachusetts Bay colony. In 1639, he removed to Hampton, N.H., where he lived until 1657, when he came to Topsfield, Mass. He was useful in the new place, and was chosen to the office of selectman, as well as town clerk, both of which offices he held many years.

March 4, 1664, the town voted that Lt. Peabody have liberty ” to set up a grist mill and to flow so much of the town’s common as is needful for a mill so long as the mill does stand and grind for the town.”

The next year (1665), Mr. Peabody established the mill on Pyebrook. Who can estimate the joy of the inhabitants at that early period of having a grist mill to accommodate them in the grinding of their rye and corn! It marked a new era in the history of the Topsfield commoners.

March 7, 1671, the town voted that it was “willing that Lieut. Peabody shall set up a saw mill provided it does not do damage to any of the townsmen in their meadows.” The saw mill was built in 1672.

So far as the writer is able to learn, everything pertaining to these mills went along smoothly until 1691, when, the business having increased on account of the growth of the surrounding district, there was not a sufficient head of water during a part of the year to run the mills. Hewlett’s brook, a branch of Pye brook, left the latter stream and ran off to the northeastward, a short distance above the Peabody mills. As, at that time, there was no mill on Hewlett’s brook, Mr. Peabody was granted by the town the privilege of building a dam across this branch a few rods below its parting from the main stream, providing he pay satisfactory damages to the adjoining owners by reason of his flowing their meadows. The records speak of damages being received the following year by Thomas Dorman and sons, who had in 1690 erected a house within a few rods of the parting of the brook.* There was probably water power enough at the mills after the building of the dam as there are no papers showjng the want of it for more than fifty years afterwards.

During the year 1698 (?), after faithfully serving his day and generation, Lt. Francis Peabody passed away full of years and honors. By his will, dated Jan. 20, 1695, he gives his son Isaac Peabody the mills and mill-yard, the dwellinghouse by the mill, and other property.

Lieut Francis Peabody (1614 – 1697)
10th great-grandfather
Lydia Peabody (1640 – 1715)
daughter of Lieut Francis Peabody
Mary Howlett (1664 – 1727)
daughter of Lydia Peabody
John Hazen (1687 – 1772)
son of Mary Howlett
Caleb Hazen (1720 – 1777)
son of John Hazen
Mercy Hazen (1747 – 1819)
daughter of Caleb Hazen
Martha Mead (1784 – 1860)
daughter of Mercy Hazen
Abner Morse (1808 – 1838)
son of Martha Mead
Daniel Rowland Morse (1838 – 1910)
son of Abner Morse
Jason A Morse (1862 – 1932)
son of Daniel Rowland Morse
Ernest Abner Morse (1890 – 1965)
son of Jason A Morse
Richard Arden Morse (1920 – 2004)
son of Ernest Abner Morse
Pamela Morse
I am the daughter of Richard Arden Morse

Frances Peabody's signature

Frances Peabody’s signature

William Ellison Taylor, Great-Grandfather

August 15, 2017 1 Comment

William and Lucinda

William and Lucinda

My maternal great-grandfather fought for the Confederacy in the Civil War. I have a copy of the military records and pension applications for my maternal  great-grandfather, William Ellison Taylor. He enlisted in the Civil War on April 26, 1861, Company C, 4th Regiment, Alabama Regiment of Volunteers, under the command of Captain N.H.R. Dawson. He was injured at the Battle of First Manassas, Virginia, on July 21, 1861. He was discharged October 22, 1861.  His great-grandfather, Jonathan Aaron Taylor, fought in the Revolutionary War in South Carolina. After the Civil war William and his wife’s family moved to East Texas and bought land. He became a preacher.

William Ellison Taylor

William Ellison Taylor

The following is from Gospel Preachers Who Blazed the Trail by C. R. Nichol, 1911.

William Ellyson Taylor was born in Alabama, November 22, 1839, and was reared in that state. His education was received in the common schools. When the war broke out between the states he enlisted in the 4th Alabama Regiment and went to Virginia. In the battle of Manassas. July 21, 1861, he was wounded, which made him a cripple for life.

Dec. 27. 1864, he was married to Lucinda Armer, who has been his faithful help-meet, and to the present shares his joys and sorrows. To this union six boys and two girl have been born.

November, 1869, he moved to Texas. In August, 1874, Dr. W. L. Harrison preached the first sermon he ever heard. Afterward and and David Pennington became a Christian. In 1877 he began preaching and though he works on the farm, he has preached as he found opportunity. Entering the firgin field he has established congregations in Montgomery, San Jacinto and Walker counties and is now preaching monthly for congregations at Willis, Bethan and Ne Bethel, Montgomery County. When confined for nearly two years through sickness his brethren administer to his every need. All who know Bro. Taylor love him for his intrinsic worth and work in the Lord.

Gospel Preachers Who Blazed the Trail by C. R. Nichol, 1911.

William Ellison Taylor (1839 – 1918)
great-grandfather
George Harvey Taylor (1884 – 1941)
son of William Ellison Taylor
Ruby Lee Taylor (1922 – 2008)
daughter of George Harvey Taylor
Pamela Morse
I am the daughter of Ruby Lee Taylor
Ruby Lee was named after Robert E Lee.  She changed the spelling to Lea later in her life. My father’s ancestors fought for the Union army and worked on the underground railroad.

#NaPoWriMo The Most Famous Ignoramus

April 21, 2017

When history is reviewed in full and we need to name us
The most outrageous public acts throughout the ages
Time will tell who will become the most famous ignoramus
Each era sees the living proof politics are a scary spoof
Only in retrospect will we be able to judge all presidents
Warriors, princes, rebels and kings against all other things

My poem today is inspired by a letter written by Jean-Paul Sartre that contains wisdom I appreciate written in a way I adore:

My dear,

There may be more beautiful times, but this one is ours.

Look back, look forth, look close, there may be more prosperous times, more intelligent times, more spiritual times, more magical times, and more happy times, but this one, this small moment in the history of the universe, this is ours.

And let’s do everything with it. Everything.

Falsely yours,
Jean-Paul Charles Aymard Sartre

 

Read other poetry at the #NaPoWriMo site and on social media by using these hashtags:  Enjoy this month long celebration by finding new poets.

Weekend Coffee Share, Plot Twist

November 12, 2016 7 Comments

#WeekendCoffeeShare

#WeekendCoffeeShare

If we were having coffee today I would tell you that I am dedicated to simple pleasures like coffee with you right now.  I have some spiced cider, a selection of teas, and we still have lots of nuts to go around.  Please help yourself and take the load of your feet for a few minutes.  As I told you last weekend this friendly digital drink downing party between writers is a welcome safe space to hang without exposure to crazy political hoo ha.  This rare and exotic privilege to hang out and share personal thoughts is very valuable to me.  The trauma of the political season has exhausted everyone.  This is a time for healing by sincerely listening to others.

We have been subjected to far too much hate speech and faulty logic.  The big November surprise of the election of Donald Trump has twisted history.  We will now change the narrative of our story along with the costuming, the moral values, and the judicial system.  After I considered the facts, although I did not vote for him, I do share the frustration about dysfunctional government that his supporters claim to be able to remedy.  I despise the wasted days and wasted nights we spend supporting the Congress while they bicker our money down the drain.  My solution to this problem would be different, but we agree that there is a giant problem.  I do fear and loathe what has happened, but I also have been upset about the government’s dysfunction for my entire adult life.  As soon as I started paying taxes, before I could vote, I started freaking out. I have voted in every election since I turned 21, but feel that many of my choices have sucked.  My taxes have not been spent in my best interests.  I am not sure whose interests were served, but I can tell mine were not. My level of approval  has not changed much over time.  It hovers around 2%.  There is no love lost.

Some people think he will not be able to deliver on any of the bombastic promises.  Others think he will do wonders for the economy.  He seems determined to roll back civil rights and health care legislation, but he has no experience in making laws.  This is a volatile experiment being felt around the globe.  It is explosive and pernicious. Nobody knows what will happen.

My focus is where is usually is, at home.  My well-being begins and ends at my house.  I have limited control over the way the larger cookie crumbles.  Here in midtown Tucson I have purchased some perfect comice pears, some brie cheese, and some tangerines.  I am shifting the menu to holiday specials without turning to sugar to create them.  We are setting out on a gourmet journey into fabulous fall flavors.  Eating delicious food at home can make up for a lot of terrible things out in the world.  I have tiny solar lights all a twinkle outside.  In a few weeks I will start to plant my fake poinsettias in the front yard.  I bring them out a few at a time.  The week before Christmas it goes into full coverage.  I am amazed how long these fake flowers have held up, since they spend a month each year outside in the yard.  I plan to pursue my own festive plans without taking on a burden of worry. Actions are of the utmost importance now.  Just as we can’t be bullied by foreign terrorists, we can’t give up our own peace and quiet to worry about the government. I plan to keep a warm place for you by the wood stove all winter.  Thanks very much for visiting today. Take a ripe comice pear with you for the ride home.

Do check out all the coffee sharing action here.  Visit the contributors, leave comments or write your own weekend post to let us know what you’re thinking and doing.

home is where the heart is

home is where the heart is

History, Politics, Fate

October 17, 2016 2 Comments

My parents

My parents

History teaches us that political and religious movements go through transformation on a continuous basis. While in the eye of any storm it is impossible to assess the impact it will have. We find ourselves embroiled in a serious vortex of change that promises to be destructive. It remains to be seen in what ways we will endure this shift.  My ancestors all come to mind as well as into focus on Day of the Dead.  My parents are buried in a section of the cemetery where holiday decor is the norm for the dead, especially at the end of October.  I upgraded my parents to solar decorations this year.  They have been popular with their neighbors, and my parents were always competitive about their yard.  Leaving them without attention this time of year would signal some major abandonment, so I make sure they have a little seasonal something on their grave.

their 'hood

their ‘hood

their neighbor

their neighbor

their neighbor

their neighbor

They voted Republican their whole lives.  I have no idea how their parents voted.  I have followed my ancestry back for centuries and can only detect very large trends in my family.  They were pioneers, many early European residents of Massachusetts or Virginia.  They followed different religious persuasions, predominantly Protestant in nature.  My parents were not religious, but they carried the inherited beliefs of their respective families in their subconscious minds.  I very recently learned that my mother’s grandfather William Ellison Taylor, who was a preacher in the Church of Christ, was not raised in that church.  He was converted to his faith and began an itinerant preaching practice in East Texas after the Civil War.  I had always assumed his parents and their parents had given him this idea. This recent discovery has shown me this was not the case:

William Ellyson Taylor was born in Alabama, November 22, 1839, and was reared in that state. His education was received in the common schools. When the war broke out between the states he enlisted in the 4th Alabama Regiment and went to Virginia. In the battle of Manassas. July 21, 1861, he was wounded, which made him a cripple for life.

Dec. 27. 1864, he was married to Lucinda Armer, who has been his faithful help-meet, and to the present shares his joys and sorrows. To this union six boys and two girls have been born.

November, 1869, he moved to Texas. In August, 1874, Dr. W. L. Harrison preached the first sermon he ever heard. Afterward and and David Pennington became a Christian. In 1877 he began preaching and though he works on the farm, he has preached as he found opportunity. Entering the firgin field he has established congregations in Montgomery, San Jacinto and Walker counties and is now preaching monthly for congregations at Willis, Bethan and Ne Bethel, Montgomery County. When confined for nearly two years through sickness his brethren administer to his every need. All who know Bro. Taylor love him for his intrinsic worth and work in the Lord.
Gospel Preachers Who Blazed the Trail by C. R. Nichol, 1911.
Originally posted by: Tom Childers

my great-grandfather

my great-grandfather

This is very interesting to me since some of his distant ancestors seem to the Presbyterian in a serious way in South Carolina.  I wonder if the religious idea or the gene to get into religion is carried through generations.  My father has a large number of teachers in many of his branches.  My mother has a plethora of preachers.  I am talking about over centuries, as well as in their lifetimes.  They had to feel influenced by these people because their own image of reality came from them.  William Taylor fought for the Confederacy, moved from Alabama to Texas on an ox cart, and became a preacher.  He must have had some strong political views.  We do not know what they were exactly, but we have in his own hand the Rules for the School, which must have to do with Sunday school for his congregation.  This is pretty formal stuff:

handwritten rules

handwritten rules

Do you ever wonder what part of your own political belief system you have inherited from your ancestors?  I do.  Many people say what would the founding fathers think.  I don’t care what famous people in history thought.  I care what my own relatives were thinking and doing that defined their lives and the future.  That subject fascinates me.  Do you know about the politics of your forefathers, gentle reader?  What do you think of them?

John Crowell, Tenth Great-Grandfather

September 13, 2016 1 Comment

family history

family history

My tenth great-grandfather was part of the Great Migration. He moved to Cape Cod in January of 1639.   Many Pilgrims who moved out to Cape Cod got in trouble with the Plymouth church. In those days reaching villages on Cape Cod was a long hard  journey from Plymouth.   Some of my ancestors who lived on Cape Cod became (or already were) Quakers, and some moved to Rhode Island to escape the oppressive Pilgrim Fathers.

On January 7, 1639 the court record refers to the land grant to the first settlers John Crow, Thomas Howes, and Anthony Thacher as “the lands of Mattacheeset, now called Yarmouth”. This is considered the first usage of the name.
“Yarmouth” to represent the new township to the east of Barnstable.

Plymouth Colony: Its History and People 1620-1691 Part One: Chronological Histories Chapter 3: The Founding of Towns (1633-1643) Yarmouth On 7 January 1638/39, the Court of Assistants granted lands at “Mattacheeset, now called Yarmouth” to Mr. Anthony Thatcher, Mr. Thomas Howes, Mr. John Crow, and John Coite “to be enquired of.” Coite might have been the man of that name of Marblehead, but apparently he did not move to Plymouth Colony. Thatcher, Howes, and Crow were proposed [p.66] as freemen of Yarmouth, along with Mr. Marmaduke Mathews, Philip Tabor, William Palmer, Samuel Rider, William Lumpkin, and Thomas Hatch. It was also specifically noted that “Old Worden (dead),” Burnell, Wright, and Wat Deville were “Psons there excepted against,” probably meaning they were not eligible to be given freemen status, and showing that some form of settlement had already been in existence. In fact, on 4 September 1638 the General Court ordered the inhabitants of Sandwich and “Mattacheese or Yarmouth” to build a bridge over the Eel River (which was just a bit south of Plymouth town, and had to be crossed for travel between Plymouth and the Cape). On 5 March 1638/39 William Palmer was authorized by the General Court to be the one at Yarmouth who would exercise inhabitants in arms, and William Chase was elected constable there. It is apparent that earlier the Plymouth Court had granted land at Yarmouth to others also, for on 1 April 1639 it noted that lands at Mattacheese (another confusion of the names, for it should have been Mattacheeset) were granted to persons who should have inhabited there long ago, but did not, and the grantees “are not likely to come to inhabite there in their owne persons, and lest such as are there should receive in unto them unworthy persons, whereof the Court hath lamentable experience …, the Court doth order that onely such of them wch at present are there shall remayne & make use of some lands for their present necessity, but shall not divide any portions of lands there either to themselves or any others
American Genealogical-Biographical Index (AGBI)

John Sr Crowell (1590 – 1673)
10th great-grandfather
Yelverton Crowell (1621 – 1683)
son of John Sr Crowell
Elishua Crowell (1643 – 1708)
daughter of Yelverton Crowell
Yelverton Gifford (1676 – 1772)
son of Elishua Crowell
Ann Gifford (1715 – 1795)
daughter of Yelverton Gifford
Frances Congdon (1738 – 1755)
daughter of Ann Gifford
Samuel Thomas Sweet (1765 – 1844)
son of Frances Congdon
Valentine Sweet (1791 – 1858)
son of Samuel Thomas Sweet
Sarah LaVina Sweet (1840 – 1923)
daughter of Valentine Sweet
Jason A Morse (1862 – 1932)
son of Sarah LaVina Sweet
Ernest Abner Morse (1890 – 1965)
son of Jason A Morse
Richard Arden Morse (1920 – 2004)
son of Ernest Abner Morse
Pamela Morse
I am the daughter of Richard Arden Morse

The Crowell family in North Dennis is descended from John Crow, who came, it is said, from Wales in 1635, to Charlestown, where he and his wife, Elishua, joined the church. It is probable that they sojourned there until 1639, when Mr. Crow came with Anthony Thacher and Thomas Howes to Yarmouth, with a grant from the court, having previously taken the oath of allegiance. All the first settlers
selected spots for their homes adjacent to good springs of water. The brook that flows through the village of North Dennis had numerous fine flowing springs to supply the need of the first comers. John Crow built his home north of the center of the present village, near the spot where the late Philip Vincent lived. His land, much of which is still owned by his descendants, was east of Indian Fields, and extended from the shore to the top of the hills back of the settlement. John Crow was a man of character and influence in the infant town of Yarmouth, filling many important offices. He died in 1673. His sons were: John, Samuel and Thomas. John married Mehitable. daughter of Rev. John Miller of Yarmouth. A grandson of John Crow, sr., whose name was John, was the first person buried in the North Dennis cemetery. He died in 1727. The name about that time had developed into Crowell. The offspring of John Crow are now to be found in all parts of the country, occupying important positions, with honor and credit to the name. Those who have remained upon the hereditary acres have produced in every generation men of ability and distinction. The late Hon. Seth Crowell and his cousin, Capt. Prince S. Crowell, and Mr. William Crowell, the well-known cranberry grower and seller, are illustrations of the character of the Crowells in the seventh generation. The family has never been large in North Dennis. Two pews in the old church sufficed to accommodate their needs for sitting room. Many of the family, before the old meeting house was torn down in 1838, had become desciples of John Wesley and left the church of their fathers.
Mr. Jeremiah Crowell, a descendant in the fourth generation from the grantee, John Crow, was for two generations a village celebrity. He lived in what was called “Crow Town,” just outside the western limits of Indian Field. The public highway went no farther east than his house in his day. The county road went through the woods south of Scargo hill. Mr. Crowell constructed a globe with the four quarters of the earth marked upon it. This was received by the Nobscusset children with open-eyed wonder. It was to be seen only, however, upon payment of one cent per head. He had besides a mammoth kite with a string a mile long, with a tail of wondrous length. He kept a daily journal of passing events, such as the capture of a whale, the arrival home of the Cod fishermen, the state of the weather, and the direction of the wind. But his great effort was the building of a pair of wings and attempting to fly. This was an achievement beyond his power to accomplish. The flying he regarded as practical and easy, but the alighting was difficult. He died at an advanced age, about the close of the last century.

What Did You Lose on 9/11/01?

September 9, 2016 7 Comments

Ranching

Ranching

I have a solid memory of the morning of September 11, 2001. My father called me on the phone and told me the Pentagon had just been hit. I said “It’s just a Pentagon.” Then I turned on the TV news, and to my horror, learned about the tragic events that had taken place while I was rocking and rolling around my house, blissfully unaware.  Those of us who were alive when JFK was shot all had a spooky feeling that this terror was all connected. The axis of evil had landed on our shores, and nothing would ever be the same.  We lost our innocence, and many of us also lost our minds.

The first responders, and their sacrifices, came into focus like never before in modern history. The risks and the losses they take every day started to hit home in the hearts and minds of American citizens.  Many folks joined the military because they felt the need to do something to protect our country.  We got a Department of Homeland Security and the borders started getting way tighter.  I was well aware of the border phenomena because I was working as a wetback gringa in Mexico at the time.  Suddenly the Tecate border crossing, which had always been almost a joke border, became very strict.  This clogged up the traffic, which would back up for blocks in Tecate, BC, waiting to cross.  There were people who would wait in the line for you for a fee, and those people had all the work they wanted. Since I was a guest instructor, spending only a couple of weeks at time down there, the border issue really put a wet blanket on my commute.  I had to drive 6 hours from Tucson, which I had accepted.  I just could not handle waiting an hour in bumper to bumper traffic while waiting to leave the country.  I determined after a couple of years that Mexico, lindo y querido, was no longer fun for me.  I have not crossed the border since 2003.  I have not seen the border wall, and I may never see it.

Things changed for the worse in Mexico because all kinds of people who had walked to the border from Guatemala, Chiapas, or Nicaragua were stuck.  They had few options.  The criminal element suddenly had a huge influx of desperate people to employ, a boon to smuggling and anything else they cared to do.  They probably started digging new tunnels all over the place with their new source of  labor.   Our tiny town of TKT (the local way to spell Tecate) went from safe to wildly violent overnight.  One of my Mexican colleagues came in to work all freaked out because she had discovered her boyfriend, chopped up in the trunk of a car.  We went from zero to chopped up in the trunk of a car in no time.  It was no longer safe for me to ride the public bus to Tijuana, use the route taxis to go to to the beach , or generally live it up in borderlandia.  The party was over, but it had been very good while it lasted.

Now we mark the date with remembrance of the solemn occasion.  I am afraid that the meaning is being lost.  People are using it to sell merchandise, which really offends me.  We all lost something on that day.  I lost a country and a culture that I loved dearly.  I mean Mexico when I say that, but in many ways my own country endured a cultural change from which we will not recover.  What did you personally lose, gentle reader?

Loss of dignity at the mattress store

Richard Masterson, Tenth Great-Grandfather

August 21, 2016 3 Comments

Masterson Coat of Arms

Masterson Coat of Arms

My 10th great-grandfather was a deacon of the church in Leiden, Holland.  He arrived in Plymouth in 1629 and died four years later.

Richard Masterson lived in Sandwich, Kent. He and several others were brought before church courts for criticizing the Church of England and the Book of Common Prayer, as well as for non-attendance at services. He was excommunicated several times. Richard Masterson was in Leiden by 7 Oct 1611. He was a wool comber by occupation. He bought a house on the Uiterstegracht on 2 Jan 1614, the sale of which was the subject of years of negotiation by his wife’s second husband. With four others, he wrote a letter from Leiden to William Bradford in 1625 about their hopes of emigrating to New England. From Michael Paulick’s research, it would seem that Masterson traveled between Leiden and Sandwich. Richard Masterson arrived in New England in 1629 from Leiden. Nathaniel Morton in his history of the Plymouth church described Masterson as a “holy man” and “experienced saint,” “the said Richard Masterson having bin officious with parte of his estate for publick Good; and a man of Abillitie as a second steven to defend the truth by sound argument Grounded on the scriptures of truth…” He died in 1633 in the epidemic of infectious fever and Mary Masterson married Rev. Ralph Smith, the minister for Plymouth until 1636. They moved to Manchester by 1645, and Ipswich by 1652.

Richard Masterson (1590 – 1633)
10th great-grandfather
Sarah Masterson (1612 – 1714)
daughter of Richard Masterson
Margaret Wood (1635 – 1693)
daughter of Sarah Masterson
Elizabeth Manchester (1667 – 1727)
daughter of Margaret Wood
Dr. James Sweet (1686 – 1751)
son of Elizabeth Manchester
Thomas Sweet (1732 – 1813)
son of Dr. James Sweet
Samuel Thomas Sweet (1765 – 1844)
son of Thomas Sweet
Valentine Sweet (1791 – 1858)
son of Samuel Thomas Sweet
Sarah LaVina Sweet (1840 – 1923)
daughter of Valentine Sweet
Jason A Morse (1862 – 1932)
son of Sarah LaVina Sweet
Ernest Abner Morse (1890 – 1965)
son of Jason A Morse
Richard Arden Morse (1920 – 2004)
son of Ernest Abner Morse
Pamela Morse
I am the daughter of Richard Arden Morse

Richard and Mary were among the Puritans in Leyden, Holland, but did not immigrate until 1629 on the second “Mayflower.” Their nephew John Ellis also made the voyage.

!Initial source: Family group sheet in the FGRA collection of the Family History Library, Salt Lake City, Utah, submitted by Edith Haddon
Littleford, 330 E 19th St, Idaho Falls, Idaho. Her source: Rec of Jewell David, Rt1 Box 822, Kent, Washington.

In “NEHGR” vol. 119 pg 162 is the extracted record of the marriage, “Archives of Leyden – Banns: the 1st; Nov. 9, 1619 – Richard
Masterson,woolcomber from Sandwich in England, accompanied by Wiliam Talbot and John Ellis, his brother-in-law with Mary Goodall, spinster, from Leiston , in England acc. by Elisabeth Keble and Mary Wing her acquaintnces.” The second banns were published Nov. 16th, the third banns Nov. 23rd and the marriage was performed “before Alpphen and Tetrolde, bailiffs this XXiii November 1619.” There is an article in “NEHGR” vol 144 (1990) pg 24, titled “The Mary Atwood Sampler”. It has an account of Richard and Mary (Goodall) Masterson which says “Richard Masterson, who was in Leyden, Holland, as early as 1611, was a woolcomber from Sandwich, England, according to the record of his marriage in Leyden 23 November 1619 to Mary Goodall, a spinster from ‘Leessen,’ England [perhaps Leiston in Suffolk?] (D. Plooij and J. Rendel Harris, “Leyden Documents Relating to the Pilgrim Fathers” [Leyden, 1920], IX, XL).

Richard died in 1633 when an ‘infectious fever of which many fell very sick and upwards of 20 persons died’ struck the Plymouth settlement (Samuel Eliot Morison, “Of Plymouth Plantation: 1620-1647 by William Bradford” [New York, 1975], 160). Mary (Goodall) Masterson married, second, before 1 July 1633 Rev. Ralph Smith of Plymouth. Mary, who ‘in 1650, according to a note of [Ralph] Smith, was sixty years old, died in 1659’ (D. Plooij, “The Pilgrim Fathers from the Dutch Point of View” [New York, 1932], 116.

An article, “The Sandwich Separatists”, by Michael R. Paulick, published in”NEHGR” vol 154 pg 353-369, names, on page 355, the wife of John Ellis, who was called brother-in-law in the Leiden marriage record of Richard Masterson. It quotes the parish register of St. Peter’s, Sandwich, Kent, England, giving the marriage of John Ellys and Blandyna Maistersonne. However, it says no baptismal record has been found for either of them but the baptisms of six of their children were listed. This article gives more detail about the separatist” movement in Sandwich and some of the activities of Richard Masterson. It quotes a 1977 history of Kent by Peter Clark that “by 1600 there was a signigicant group of vociferous left-wing radicals and separatists standing outside the mainstream of Kentish Puritanism.”

On page 358 is a quote from the records of the Sandwich Deanery: “To the 2 and 3 article wee presente Thomas Allen and Thomas Baker and
Richard Masterson for affirming that the forme of gods worshipp in the Churche of England established by lawe and contained in the booke of Common Prayer and administracion of the sacraments is a corrupt & unlawfull worshipp and repugnant to the scriptures and that the rites and ceremonyes in the Churche of England by lawe established are wicked anechristin & superstitious and suche as religiows godlie menn cannott neather maye with good conscience use or approve of. To the 65 article wee presente the saide Thomas Allen Thomas Baker
Richard Masterson & Abigaell Atkins for not frequenting there parishe churche one sondayes to heere divine service.

To the 66 (article) wee presente the saide Thomas Allen Thomas Baker & Richard Masterson & Abigaell Atkins for recusants which forebears to come to churche to common prayer & to heere gods word preached.” The article goes on to say “Richard Masterson was summoned but failed
to appear on 2 and 26 July, 22 October, 3 and 13 December 1613, and was excommunicated 17 January 1613/14 along with Allen, Baker, and
Atkins, the sentence delivered 13 February 1613[/14] by Harimus White, minister. [“Comperta and Detecta Book,” Sandwich Deanery, f59v,
ff59v-60r, f60v, f61r.]”

“The Book of Common Prayer established the form of Protestant worship and was enforced by the 1559 Act for the Uniformity of Common Prayer and Divine Service. This Act required ‘strict church attendance and rigid adherence to the Book of Common Prayer.’ All ministers of any parish were required to follow the written order of service for matins (morning service), evensong, and the administration of the sacraments. Substantial fines were imposed on any citizen who declared or spoke ‘anything in the derogation, depraving, or despising of the same book…’ or who refused to attend church services. [David Cressy and Lori Anne Ferrell, “Religion & Society in Early Modern England” (…1996), 56-59.] Separatists held the view that only services that were contained in the scriptures should be followed and all other forms of worship of man’s invention were ‘antechristin’.”

It quotes a letter written by the rector of St. Peter’s and other Sandwich ministers in 1613 to the Privy Council of James I, which said “many notablesectes and heresies” were being spread among the people “by such as have recourse unto the towns of Amsterdam, and other partes beyond the seaes” and among the “chiefest sowers” were “Richard Masterson the ellder and Richard Masterson the younger, Thomas Allen and John Ellis”

The article says “The reference to two Richard Mastersons is puzzling; so far, examination of the parish registers of Sandwich shows no trace of a Richard Masterson elder or younger. These terms were commonly – but by no means always – used for father and son or uncle and Nephew. Richard Masterson of St. Peter’s appears only in the ecclesiatical court records. Richard of Leiden was unmarried until 1619 so he had no children to baptize.[36] The note indicated by this number says “It should be noted that the St. Peter’s and St. Mary’s registers are particularly difficult to read, illegible in some areas. A John Maisterson is named in St. Peter’s parish register but his will of 1620 does not indicate any connection with Richard or Blandyna …” “It is possible that the Privy Council confused a Richard Marston with Richard Masterson. The pronunciation of both names with an English long ‘a’ might have sounded similar and perhaps led to a mix-up. Marston apparently had a Separatist reputation….”

The article went on to quote a warning letter to the mayor and stated that the law prohibited these activities and that those accused were fortunate in receiving only an “admonishon and reprehension”. However, “Richard Masterson was summoned 4 and 14 November 1614, and
excommunicated on 28 November 1614.” Still he continued and “had soon returned from Leiden as a professed Brownist or Separatist.” He
was summoned again 10 June 1616 with the following: “To the 2 article wee have one Richard Masterson whoe refuseth to come to our church
traduceth our service and ceremonyes ys a professed Brownest or Separest and hathe formerlye ben often presented and stubbornelye hath stood longe excommunicated and continuallye endeavoreth to infecte others with the same leavin soe that we are greived that the
performaunce of our duetyes herein hat noe better effecte.” He was excommunicated again on the 28th, and yet again on 20 December.
Further in the article it says “When Richard Masterson died in 1633 he was described by Bradford as one of the ‘ancient friends which have lived in Holland.’ If there was a single Richard Masterson, there is evidence that he might have been moving between Leiden and Sandwich. He is recorded in both locations at various times as follows:
7 Oct. 1611 betrothat in Leiden; called acquaintance of Isaac Allerton
2 July 1613 excommunicated in Sandwich with Allen, Baker, and Atkins
4 Nov. 1614 At Sandwich, ‘Lyeinge at Mr. Varall’s,’ excommunicated
22 Jan 1614/15 Leiden, various lawsuits 1612-1615 [Register 143:206]

Jan. 1615 Leiden, purchased house from Roger Wilson 10 Jun 1616 Sandwich, excommunicated as ‘Brownist or Separatist’ Dec. 1616 Sandwich, excommunicated with Mary Plofer for slander 4 Sept. 1618 Letter from Sabin Staresmore in London to John Carver March 1619 Leiden, certificate of good behavior includes Roger Wilson Perhaps his master, Christopher Verrall, who was wealthy and had powerful connections in Sandwich, had actually ‘underhand may[n]teyned and protected the offendors,’ as the Privy Council had accused him of doing. If Richard Masterson was not working with Verrall’s permission it is difficult to understand how he could maintain employment as a servant and travel back and forth between Sandwich and Leiden before Verral’s death in 1615. It is unlikely that any of those who had ‘recourse’ to Leiden made the trip between the two countries without the full knowledge of the other Leiden Separatists.”

The will of Christopher Verral is included in “Appendix” at the end of the article. It is long and difficult to understand but one sentence says “I do forgive my man Richard Masterson all the money which he oweth me and I give him 20s. to make him a ring in token of my good will.”

Letter sent to William Bradford and William Brewster by Richard Masterson and others
To our most dear, and entirely beloved bretheren, Mr. William Bradford and Mr. William Brewster, grace mercy and true peace be multiplied, from God our Father, through our Lord Jesus Christ. Amen.

Most dear christian friends and brethren, as it is no small grief Unto you, so is it no less unto us, that we are constrained to live thus disunited each from other, especially considering our affections each unto other, for the mutual edifying and comfort of both, in these evil days wherein we live: if it pleased the Lord to bring us again together, than which as no outward thing could be more comfortable unto us, or is more desired of us, if the Lord see it good; so see we no hope of means of accomplishing the same, except it come from you, and therefore, must with patience rest in the work and will of God, performing our duties to him and you assunder; whom we are not any way able to help, but by our continual prayers to him for you, and sympathy of affections with you, for the troubles which befal you; till it please the Lord to reunite us again. But our dearly beloved brethren, concerning your kind and respective letter, howsoever written by one of you, yet as we continue with the consent (at least in afection) of you both, although we cannot answer your desire and expectation, by reason it hath pleased the Lord to take to himself out of this miserable world our dearly beloved pastor, yet for ourselves we are minded as formerly, to come unto you, when and as the Lord affordeth means, though we see little hope thereof at present, as being unable of ourselves, and that our friends will help us we see little hope. And now, brethren, what shall we say further unto you; our desires and prayers to God, is (if such were his good will and pleasure) we might be reunited for the edifying and mutual comfort of both, which, when he sees fit, he will accomplish. In the mean time, we commit you unto him and to the word of his grace; whom we beseech to guide and direct both you and us, in all his ways, according to that, his word, and to bless all our lawful endeavours, for the glory of his name and good of his people. Salute, we pray you, all the church and brethren with you to whom we would have sent this letter. If we knew it could not be prejudicial unto you, as we hope it cannot; yet fearing the worst, we thought fit either to direct it to you, our two beloved brethen, leaving it to your goodly wisdom and discretion, to manifest our mind to the rest of our loving friends and brethren, as you see most convenient. And thus intreating you to remember us in your prayers, as we also do you; we for this time command you and all your affairs to the direction and protection of the Almighty, and rest,

Your assured loving friends

And brethren in the Lord,

FRANCIS JESSOPP,

THOMAS NASH,

THOMAS BLOSSOM,

ROGER WHITE,

RICHARD MAISTERSON.

John Atwood, Tenth Great-Grandfather

August 12, 2016 5 Comments

Atwood Coat of Arms

Atwood Coat of Arms

John Wood, the oldest immigrant ancestor of the Wood family, came to Massachusetts in 1635 aboard the ship Matthew. Most of his adult children followed him to America soon after.

John Wood is also known as John Atwood in some records; his baptismal name is “Johanem Wood” according to E. F. Atwood; however, I have yet to locate that record, so it may be a mistake. In the Sanderstead parish birth records his name is recorded as “Johannes” (not Johanem) with a date of 4 Feb 1582. Johannes is the Latinized version of John, often used in official records. He was a twin to Dericke who died in infancy. His baptism was recorded in both Sanderstead and Gatton parishes. It is not known why his birth was recorded at Gatton (a parish that is also located in Surrey, about three miles from Reigate), but it leads me to speculate that John’s mother may have originally come from that parish.

From the Sanderstead Parish Register of baptism records:

1582 Feb 4, Johannes t Dericke Woode gemille Nicholaj Woode

translation: 1582 Feb 4, John and twin Derick Wood born to twin bearing (father) Nicholas Wood

Since John Wood was baptised in Sanderstead, Surrey, England on 4 February 1582, it is likely that he was born about that time because it was customary to baptise infant children. He was probably born in Sanderstead since that is where his father, Nicholas and mother Olive (Harman) had a home. The Wood family had been associated with Sanderstead since about 1400 and had constructed a manor house there known as “Sanderstead Court.” The title to the lands in Sanderstead are somewhat confusing at this point in time and it is not entirely clear whether the family was actually living at Sanderstead Court or in one of the other houses in the parish.

John Wood married Joan Coleson of Saint Martin’s Parish, London in the summer of 1612. They had at least seven children, all born in England, five were sons and two were daughters. Johanna and Agnes are questionable children; they are included here until their ancestry is confirmed fully. Philip is sometimes included as a child of John and Joan, however, this is not the case. Most of the other children were baptised at St. Martins in the Fields church in London. E. F. Atwood believes that after the birth of his second son, John (in 1613), he and his family moved to Chancery Lane in London. He does not provide documentation for this assertion, however.

John was a “leather seller” in England. A notation in The Gentleman’s Magazine in 1848 indicates that John Atwood was a member of the Leatherseller’s Company on 22 January 1628; he sponsored a man with a highly unusual name to membership in the guild–Praysgod Barbone. Leather sellers were involved in selling, whiting, sorting and staking leather, and they belonged to a guild in London that regulated the trade; their guild hall was a large and elaborate building and they derived both social and financial benefits from belonging to the guild. Leather craftsmen making leather goods and parchment could also belong to this guild. Leather was an essential product with many uses during this time.

When John’s father, Nicholas, died in 1586, he left his estate to his youngest son Richard. Normally the oldest son would inherit his father’s estate, so this was an unusual bequest. Richard died 17 years later in about 1603 and his estate was inherited by the oldest brother in the family, Harman. According to court documents summarized by E. F. Atwood in Ancestry of Harman Atwood, John sued his older brother on 1 Feb 1631 saying he should be the heir of the estate, not Harman:

“Harman Atwood doth confess that he hath a copy of a Court role, dated 37 Henry 8 (1546-47) which proves that Nicholas Wood was the heir, that Thomas Wood, a young son, had certain manor lands settled on him by his father, John Wood, and that on the death of said Thomas, Nicholas Wod was possessed of said lands, according to the custom of said manor.”

Atwood maintains that this proceeding was used to simply sort out ownership of various Wood/Atwood lands, and that it was not filed in anger over John’s perceived disinheritence. King Henry had taken some lands belonging to the Wood/Atwood family some years before when he dissolved the monastaries in England. The land the Wood/Atwood family owned had previously belonged to the monastary, and it may well have been a legal maneuver by the Wood/Atwood family to clarify their rightful ownership of lands in Sanderstead parish and elsewhere. It is probably from this incident that E. F. Atwood says that some of John’s descendants claim he left for America after being disinherited.

I believe that Atwood is probably correct because if John was unhappy with his brother Harman after Richard’s death it seems unlikely that he would have named his own son “Harman” in 1612. E. F. Atwood’s conclusion is that this suit was merely a legal technicality to sort out ownership rights of Sanderstead. This conclusion would indicate that John did not leave England because of dissatisfaction with his inheritance, but for other reasons–possibly religious, possibly financial, or possibly for adventure.

It is not known what prompted John to leave England for the new colonies in America in 1635, but we can make a few guesses based on John’s personal circumstances as well as the political and religious climate in England at the time. James I, the English King (1566 – 1625), faced opposition on many fronts. James did not trust the growing Puritan movement in England, and viewed it as a threat to his royal control of the church. Tensions continued to increase after James was succeeded by his son, Charles I, and finally reached a breaking point with the English Civil Wars.

Many Puritans, who became known as Dissenters, faced discrimination and persecution in England. They sought to “purify” the Church of England and objected to many of its ceremonies such as exchanging rings during marriage, inviting “evil doers” to share in communion, using the sign of the cross in baptism, etc. Many of the Dissenters’ preachers were driven to ruin by the King through excessive taxation. This persecution lead to the first of several exoduses of Puritans, the first of which was to Leyden, Netherlands in about 1605. Most Puritans only stayed in the Netherlands for 10-15 years, however, and many eventually moved to America. The first group of Puritans arrived on the Mayflower in 1620 and founded the Plymouth Colony.

John may have well have been prompted by religious convictions to leave his English homeland and settle in the predominatly Puritan Plymouth Colony. We know that three of his sons married into staunch Puritan families after arriving in America. At least one leather seller in London was persecuted by the King for his beliefs and burned at the stake while John lived in London.

John may have also been motivated by financial considerations. As a younger son, John had been forced to fend for himself financially. It seems that his older brother, also named John (born 1576) had knowledge of the Plymouth Colony for he was recognized by the Treasurer of the stock company that funded the colony as a “special friend.” John’s brother’s relationship to the Plymouth Colony may have had an impact on John. It is also possible that since he had not been successful in his law suit against his brother Harman for a share in his father’s estate, John may have felt that the New World offered more oppotunity than London.
It is believed that John left England on 21 May 1635 aboard the Matthew. John’s name appears in the ship’s register in London, with 131 others; they were first transported to Saint Christopher’s Island (now known as St. Lucia), an island in the Leeward chain in the Caribbean. Richard Goodladd, owner and master of the Matthew per a warrant from the Earl of Carlisle. Before they were allowed to leave England they were compelled to take an oath of allegiance that they would be loyal to their King and their mother country.

Shortly after arriving in Plymouth, he was admitted as a freeman on 3 Jan 1636 which meant that he took an oath of allegiance to the Colony and could vote in elections and participate in the governemntal life of the colony:
“Mr. John Atwood, John Jenkin, John Weekes, Josiah Cooke, Willm Paddy, Robte Lee, Nathaniell Morton, Edward Forster, Georg Lewes, and Barnard Lumbard were made free this Court and sworn accordingly.” (The Wood family relationship with the Morton family would continue for many years.)

John’s wife, Joan, also came to America, but it appears that she did not sail with him on the Matthew since her name is not listed on the ship’s manifest. She came over on a later voyage, however, it is not clear which ship brought her.

From records of land transactions we know that John purchased land in Plymouth next to John Dunham shortly after his arrival. The land was granted to John Wood on 7 November 1636:

“had divers porcons allowed them, 3 acres in breadth & two in length, next to the land of John Dunham the elder…” The others were John Dunham Jr., John Wood, Samuell Eedy, Web Addy, Josiah Cooke, Thomas Atkinson, and Joshua Pratt, “All wch psons haue or are to build in the towne of Plym., and these lands to belong to their dwelling howses there, & not to be sold fro their howses.”

Citation: 7 Nov 1636 Plymouth Colony Records, Vol. 1:46

The following summer, in 1638, William Bradford describes an interesting incident that undoubtedly would have made an impression on John:

“This year, aboute the 1. or 2 or June, was a great and fearfull earthquake; it was in this place heard before it was felte. it came with a rumbling noyse, or low murmure, like unto remoate thunder; it came from the norward, and passed southward. As the noyse aproached nerer, they earth began to shake, and came at lenght with that violence as caused platters, dishes, and such like things a stoode upon shelves to clatter an d fall downe; yea, persons were afraid of the houses themselves. It so fell oute that at the same time diverse of the cheefe of this towne were mett together at one house, conferring withsome of their friends that wre upon their removall from the place, (as if the Lord would herby shew the signes of his displeasure, in their shaking a peeces and removalls one from an other.) How ever it was very terrible for the time, and as the men were set talking in the house, some women and others were without the dores, and the earth shooke with that vilence as they could not stand without catching hould of the posts and pails that stood next them; but the vilence lasted not long. And about halfe an hower, or less, came an other noyse and shaking, but nether so loud nor strong as the former, but quickly passed over; and so it ceased. it was not only on the sea coast, but the Indeans felt it with in land; and some ships that wre upon the coast were shaken by it. So powerfull is the mighty hand of the Lord, as to make both the earth and sea to shake, and the mountaines to tremble before him, when he pleases; and who can stay his hand?”

Citation: Bradford, Of Plymouth Plantation

Four of John’s adult sons also came to America after him:

Stephen went to Eastham, Mass. in about 1648-50

John to Plymouth, Mass. in about 1636

Henry to Middleborough, Mass. in about 1641

Harman to Boston, Mass. in about 1642

It is possible that his other son, William, also came to Charlestown, Mass. (this is based on speculation by E. F. Atwood in Ye Atte Wode Annals).

Three of John’s sons married into prominent Puritan families:

John Wood married Sarah Masterson in 1642 in Plymouth. She was the daughter of Richard Masterson who had been a Deacon at Leyden, Holland, the first home of the Puritans.

Henry married Abigail Jenney in 1644 in Plymouth. She was the daughter of Capt. John Jenney and Sarah Carey who had first gone to Leyden, Holland before coming to America.

Stephen married Abigail Dunham in 1644 in Plymouth. She was the daughter of John Dunham and Abigail Barlow who had originally gone to Leiden, Holland and married there on 22 Oct 1622.

John only lived eleven years in his new American homeland. He died on 27 Feb 1644 in the Plymouth Colony. His will is dated 20 Oct 1643, and was proved on 5 Jun 1644.

E. F. Atwood in Ye Atte Wode Annals (1930) has provided a copy of the suit John filed against Harman in London in 1631. In this suit he is identified as the son of Nicholas and is also identified as a “leather seller:”

Chrles iw. 15-33. Wood Alias Atwood Vs. Atwood. Feb 1, 1631.

Humbly comlayning, your orator, John Wood, alias Attwood, of the City of London, leather seller, that whereas Nicholas Wood, alias Attwood, late of Sanderstead cum Longhurst, County Surrey, deceased father to your orator, was siezed of lands, etc., in Sanderstead, and did, about 28 Elizabeth [1586], convey on parcel of lands called Mancocke and another parcel lying by Parkland, in the bottom towards Comes Wood Head, and a parcel lying by Mitheley, Great Burye, called Opeley, and one close lying at Ledowne, and one parcel abutting upon the house of Henrie Best, all which lands, the said Nicholas Wood alias Atwood, did convey for the use of Oliphe, his wife, for her life, and for the use of Ritchard Wood alias Attwood, his youngest sonne, and after the death of the said Nicholas and Ritchard, the said Oliphe, about 1603, also died; after whose death, the lands descended unto your orator, as youngest sonne of the said Nicholas. But now Harman Wood, alias Attwood, being the eldest son of your orator’s father, and lord of the said manor of Sanderstead cum Longhurst, hath entered the said premises and pretends to disenherit your orator of the same.

ANSWER of Harman Atwood, Gent., Says bill of complaint it devised by the complainant without just cause and denies that he combined with Thomas Collett, the steward of said manor, concerning any controversy and says the complainant has no right or title to said premises. he doth confess that he hath a copy of a Court Role, dated 37 Henry 8 (1546-7) which proves that Nicholas Wood was the heir, that Thomas Wood, a younger son, had certain manor lands settled on him by this father, John Wood, and that on the death of said Thomas, Nicholas Wood was possessed of said lands, according to the custom of said manor.

Note [by E. F. Atwood]: “The above is merely an abstract made for genealogical purposes, hence does not always conform to exact wording of the original. It seems clear that the leather seller was never meant by Nicholas to inherit these lands, but thence comes our traditions of disinheritance, etc. As (Sanderstead manor was confiscated a few years earlier, yet John and Nicholas were left undisturbed in possession of lands bought by Peter in 1346, a Court Roll was necessary to avoid confusion as to titles of the two lands called Sanderstead Manor, one owned by the Greshams and one by the Wood-Atwoods.”

Born John Attwood, John was was the last in his direct line to have a coat of arms. He was descended from knights of the shire, bodyguards of English kings and members of parliament. He was a younger son of his father, Nicolas Atwood. Therefore, he did not expect to inherit an estate. John chose to seek his fortune in the American colony of Plymouth. When John learned that his older brothers had died without eligible issue for his father’s title, he sailed to England to claim it. But his youngest brother, who had remained in England, had secured it from the courts before John was able to to gain his rightful title and estate. John returned to Plymouth, and his name was changed to Wood. Some of his American relatives kept the the name Atwood. He, his son Henry Wood, and grandson John Wood were sometimes called Atwood and confused with people

John Atwood (1582 – 1644)
10th great-grandfather
John Thomas Wood (1614 – 1675)
son of John Atwood
Margaret Wood (1635 – 1693)
daughter of John Thomas Wood
Elizabeth Manchester (1667 – 1727)
daughter of Margaret Wood
Dr. James Sweet (1686 – 1751)
son of Elizabeth Manchester
Thomas Sweet (1732 – 1813)
son of Dr. James Sweet
Samuel Thomas Sweet (1765 – 1844)
son of Thomas Sweet
Valentine Sweet (1791 – 1858)
son of Samuel Thomas Sweet
Sarah LaVina Sweet (1840 – 1923)
daughter of Valentine Sweet
Jason A Morse (1862 – 1932)
son of Sarah LaVina Sweet
Ernest Abner Morse (1890 – 1965)
son of Jason A Morse
Richard Arden Morse (1920 – 2004)
son of Ernest Abner Morse
Pamela Morse
I am the daughter of Richard Arden Morse

My tenth great-grandfather immigrated to American in 1635 in the Pilgrim ship the “Mathew”.

John Wood, imigrant ancestor, 1635, arrived at Plymouth Colony; married Joan Coleson of Saint Martin’ England, who did not come with her husband, but later ship. John’s name appears in the register in London, with others; they were first transported to Saint Christophers, in the ship, Mathew, Richard Goodladd, owner and master, 21st May 1635. Before they were allowed to leave England they were compelled to take the oath of allegiance that they would be true to their mother country– “ye oath of allegiance supreme”. During the reign of Queen Elizabeth the Puritans fared badly in England, many men and women being arrested and thrown into prison because they sought to retain their own religious beliefs which were deemed contrary to the teachings of the Church of England. Many of them fled to Holland. On the death of Queen Elizabeth, she was succeeded by King James who was more lenient with the Puritans and freely allowed them to emigrate to America, the first settlement etablished in Virginia being called Jamestown. Later (1620) the Puritans came to Plymouth. Still later, many settled in Boston and Boston became the capital of Massachusetts Bay Colony.
John Wood landed first at Boston, but soon removed to Plymouth. The record of his baptism in England gives the date 24th December 1614. He became “propr.” of Plymouth Massachusetts, 1635-36; he owned land, was constable and on the grand jury. March 25th was recognized as New Year in England and her colonies. His wife Joan Coleson dying soon thereafter he removed to another section of Plymouth which later became the town of Plympton. While there the son John Wood married Sarah Masterson, daughter of Richard Masterson, who had been a deacon at Leyden, Holland, and whose wife was Mary Goodsell of Lancaster (married 26th November 1619). John Wood later moved to Portsmouth on the Island of New Port which was then a part of Massachusetts. Children of John and Sarah (Masterson) were: Thomas, Henry, Walter, William, John, Elizabeth. The records most frequently mention the sons Thomas and John. The father died in 1643-44, The son John Wood, died about 1675.

Ebenezer Mead, 7th Great-Grandfather

June 18, 2015 1 Comment

Like his father Ebenezer served as Justice of the Peace in Fairfield County, Connecticut. He also served in the military and as deputy in the assembly.  Late in life he married a very young woman.

Ebenezer Mead II was born in Greenwich on October 25, 1692, the eldest son of Ebenezer Mead and Sarah Knapp.
He was married on December 12, 1717, to Hannah Brown, the daughter of Peter Brown of Rye NY, and they had Ebenezer, Silas, Abraham, Jonas, Solomon, Deliverance, Amos, Edmund, Hannah, Jabez, Jared and Abraham.
On May 9, 1728, Ebenezer was commissioned a Lieutenant of the East Company, or Train-band, at Horseneck. On May 11, 1738, he was commissioned a Captain of the same company.
He was a Justice of the Peace for Fairfield County from 1733 to 1758, and was a deputy to the assembly in 1733, 1734, 1737 and 1738.
Late in life, in 1759, when he was approaching 70, he was married for a second time, this time to Naomi Weed, the daughter of Abraham Weed. She was about twenty years old at the time.
Ebenezer Mead’s will was dated June 3, 1772, and probated June 15, 1775. In it he mentions his wife Naomi and children Deliverance, Jared, Silas, Jonas, Solomon, Amos, Abraham, Jr.; his grandson Enoch Mead, granddaughter Hannah, and grandson Ebenezer, the children of his son Ebenezer, who had predeceased him. His executor was his son Jared. The witnesses were Daniel Smith, Joshua Smith, and Jesse Parsons.

Ebenezer Mead (1692 – 1775)
is my 7th great grandfather
Deacon Silas Meade (1730 – 1807)
son of Ebenezer Mead
Abner Mead (1749 – 1810)
son of Deacon Silas Meade
Martha Mead (1784 – 1860)
daughter of Abner Mead
Abner Morse (1808 – 1838)
son of Martha Mead
Daniel Rowland Morse (1838 – 1910)
son of Abner Morse
Jason A Morse (1862 – 1932)
son of Daniel Rowland Morse
Ernest Abner Morse (1890 – 1965)
son of Jason A Morse
Richard Arden Morse (1920 – 2004)
son of Ernest Abner Morse
Pamela Morse
I am the daughter of Richard Arden Morse

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