Keeping current in wellness, in and out of the water
You can scroll the shelf using ← and → keys
You can scroll the shelf using ← and → keys
President Donald Trump embraces several political stances important to his conservative evangelical base. This includes support for “religious liberty” legislation and exempting evangelicals from laws upholding lesbian, gay, transgender and bisexual rights. However, Trump does not demonstrate any of the beliefs that have historically characterized evangelicalism. Unlike the majority of American evangelicals, he does not…
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)
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
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. 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,
I bought the audio book Falling Upward at the suggestion of a fellow student at a conference I attended last June. I encountered the contemplatives for the first time, and had a lot to learn from them. James Finley guided us for a meaningful and educational weekend. I owned an audio book by Dr Finley and Carolyn Myss covering the subject I have already heard at the conference, transcending trauma. This complex idea deserved a review, so on my recent car trip I listed to the trauma book to deepen my understanding. On my trip back home I decided to hear Richard Rohr read his own book, Falling Upward. I started from Clarkdale before dawn and arrived in Tucson about 10 in the morning. Most of the drive was really scenic, but even Phoenix traffic was bearable because I was enjoying the book so thoroughly. I have one disc still to hear, but I am fully ready to recommend this book to anyone, especially to those over 40. This is another way to look at retirement planning, from a spiritual perspective.
Falling Upward explains spirituality as it pertains to the two halves of life. In other words, humans are involved in the giant birth/death/recycle action of the universal field. There is a time for building up, and a very appropriate time for breaking down. All of nature does this constantly. Although Mr Rohr is a Franciscan and a Catholic priest, his point of view is not all presented from a theological stance. He knows history very well and uses his experience in the study of initiation rites of native people around the world to draw large conclusions. His conviction is that humans are capable of taking a grand excursion of the soul. He reminds us that all saints and holy figures leave home on a big crazy journey, only to return to home. The journey represents necessary suffering that teaches the mystery beyond the suffering. In the second half of life this death of the perceived self, or being in the world but not of it, can lead to enlightenment. In our culture many of us cling to the structures we built in our youth as if there is nothing greater or beyond our own creative control. Falling Upward involves letting go to the point that previous reality fades from view as we float to our intended home in eternal bliss. Sound kooky??? Well, it is. All the saints and prophets were considered to be out of their minds. Many were killed. Before the truth sets you free it generally makes you appear to be crazy.
I like to hear authors read their own books to me. I feel like it becomes more personal. This one is very special because I had never heard of Richard Rohr before his fan told me about him last June. Now I am a huge fan too. I invite you to listen, gentle reader. I could make a big difference in the end.
Sacrifice is presented as desirable in some circles. Women in particular are lead to believe that sacrifice will be rewarded, even when the reward is not in sight. While we can’t go through life without any instances of victimhood, making a habit of it is a very bad idea. Feminism had a lot to do with rejecting victim status, and yet women today are wrapped up in a number of delusional mindsets that rob happiness. Perfection will not be attained for more than a few seconds in any arena, so expectations must be matched to that reality. Striving for more of everything without stopping to enjoy what we have will lead us in a downward cycle. There is no amount of money or status that can change the need to wallow in the role of the victim. Sore winners abound, and wining does not make them happy. Suffering is a matter of perspective and is not absolute.
I have been studying and meditating on Thomas Moore’s new book, A Religion of One’s Own, which I am enjoying. When I heard him talk about the book he said many of his patient’s in his counseling practice were treated too harshly in childhood. Since this heavy discipline was sometimes associated with religion, these adults suffer today from combinations of guilt and inappropriate self punishment. Mixed messages from our youth of spirituality and sacrifice can create havoc in the soul. Take good care of yourself, gentle reader.
A reformation of religion is happening before our very eyes. As the formal religions loose members and believers the souls are still out there wandering around seeking some meaning in life. This is an era of very lost souls grasping at self help, self hypnosis, and the usual self delusion. I am lucky my parents did not really introduce religion into my life. They attempted, obviously out of guilt, to send me to the Presbyterians when I was about 11, but they told me it was for punishment. Maybe they let it slip, but I had the big picture which was that I was bad and the people at the Presbyterian church could whip me into shape. That was my initiation into fake religion and it did have deep meaning in my formative years. I saw the lack of ethical standards, and besides, that church had a God awful choir. I had no positive reinforcement that would incline me to want to ever go to church. I felt perfectly righteous to rebel, and saw myself as something of a martyr whenever I had to go to any religious service. I have something like the opposite of Catholic guilt. However, I have studied religion and read more books on the subject that most people, I think.
Last night in Tempe at The Changing Hands Bookstore I heard Thomas Moore speak to a crowd about his new book, A Religion of One’s Own, which I read and think is a grand opus…not a long and dry one…a deeply profound work that will change minds and souls. Tom Moore is to religion what Andrew Weil is to medicine. He has the education and credentials that are needed to start a reformation. I was surprised to hear the word reformation in his speech last night, but he knows of what he speaks. He talked about changing the world in the same way Pope Francis does when he makes his own breakfast. Since he spent years as a monk his piety can’t be questioned. Since he has a doctorate in world religion his knowledge of scripture, doctrines, and history are impeccable. Perhaps most important in our current soul crisis is his experience as a Jungian therapist. His direct experience with the suffering of his patients has shown him the sad results of religion served up with a side of hypocrisy and shame.
He asks the readers not to take this book lightly. I can’t imagine the kind of person who would do that, but they surely exist. He is sharing insight and wisdom that can extricate tortured souls from their day to day pain. He suggests that laborare est orare applies to all of us. In other words, each moment on earth has big potential in a sacred context. Every act, chopping wood, carrying water, or washing dishes provides an opportunity to make life a joyous celebration. Bliss and mysticism are states to which we can aspire and attain. We are supposed to be happy, weird, and free. So…here we have it, permission to go be free, from a verified expert in academic knowledge. I hope we will all take him up on this offer, and predict the book will change the world in a very positive way. (Read it.)
We are lucky to have the will of my 11th great-grandfather. He was a sawyer who lived in Lancashire and was brought up during the reign of Henry VIII. When Elizabeth I demanded that everyone attend church on Sunday Robert responded that he had not been to church for ages. Despite being married in the Anglican church and allowing his children to be baptized there, it is clear from the deposition in John Fisher’s book that Robert Chadbourne was a Roman Catholic. He clearly states that he was raised in the time of Henry VIII when there was a “different order” (officially-sanctioned Roman Catholicism). His words in the original Olde English thrill me.
Robert Chadbourne (1530 – 1622)
is my 11th great grandfather
William CHADBOURNE (1582 – 1652)
son of Robert Chadbourne
Patience Chadbourne (1612 – 1683)
daughter of William CHADBOURNE
Margaret SPENCER (1633 – 1670)
daughter of Patience Chadbourne
Moses Goodwin (1660 – 1726)
son of Margaret SPENCER
Martha Goodwin (1693 – 1769)
daughter of Moses Goodwin
Grace Raiford (1725 – 1778)
daughter of Martha Goodwin
Sarah Hirons (1751 – 1817)
daughter of Grace Raiford
John Nimrod Taylor (1770 – 1816)
son of Sarah Hirons
John Samuel Taylor (1798 – 1873)
son of John Nimrod Taylor
William Ellison Taylor (1839 – 1918)
son of John Samuel Taylor
George Harvey Taylor (1884 – 1941)
son of William Ellison Taylor
Ruby Lee Taylor (1922 – 2008)
daughter of George Harvey Taylor
I am the daughter of Ruby Lee Taylor
y have a descriptive meaning, such as “Chad’s brook,” or “Chad’s ford,” but it is generally thought to denote a person from the village of Chatburn in the parish of Whalley, near Clitheroe, about twenty miles northeast of Preston, Lancashire. At least one other place name in the area bears the prefix “Chad,” i.e., Chadswell.
A false clue has long obscured the true ancestry of immigrant William Chadbourne of Kittery, Maine (Sybil Noyes, Charles Thornton Libby, and Walter Goodwin Davis, Genealogical Dictionary of Maine and New Hampshire [Portland, Me.: The Anthoensen Press, 1928-1939 (reprinted Baltimore, 1972)], 134, 651-2). Libby, Noyes, and Davis repeated a speculation that William was from Winchcombe, Gloucestershire, and indeed, a William does appear in the baptismal register for that parish. An exhaustive search of the Winchcombe registers produced nearly one hundred Chadbourne entries between 1595 and 1635 and nineteen distinct Chadbourne families, but failed to reveal a William with children Humphrey and Patience, as seen in the Kittery family. Probably influenced by the Banks manuscripts at the Library of Congress, Libby, Noyes, and Davis went on to mention Tamworth, Staffordshire, a parish about 90 miles north of Winchcombe, in their Chadbourne entry.
That Tamworth was the true origin of the American Chadbournes was communicated sometime before April, 1959, by R.O. Wilson, then living in Richmond, Surrey, England, to the late Fred Babson Chadbourne of New York, New York, who hired Noel Currer-Briggs to look into the matter. Here we find the names Patience, Humprey, and William as children of a William Chadbourne, the exact combination which appears in the records of Maine, and this family disappears from English records at precisely the time we would expect the immigrants to Maine to do so. A short manuscript synopsis of Currer-Briggs’ work was compiled by Fred B. Chadbourne in May of 1959 and circulated privately to interested family members.
In 1972 the will of Robert Chadbourne of Tamworth, father of the immigrant William, was abstracted and published by Noel Currer-Briggs on page 80 in his English Wills of Colonial Families, (Cottonport, La.: Polyanthos, 1972). Since that time, several people have published sketchy outlines of the correct Chadbourne pedigree, most notably Helen and Evelyn Stager of Luverne, Minnesota (A Family Odyssey, The Ancestors and Descendants of Joseph Harrison and Ada Belle (Marsh) Stager [Pipestone, Minn.: The Authors, 1983]).
Tamworth straddles the border between Staffordshire and Warwickshire, but since the parish church of St Editha, where William Chadbourne’s family was recorded, is in the Staffordshire part of the city, references to Tamworth here will use Staffordshire for consistency. It is noted, however, that Robert Chadbourne, in his will, states his residence as Tamworth in Warwickshire, and it may be that the family resided in that portion of the parish.
The following are abstracts of all Chadbourne entries from the parish registers of the Church of St Editha, Tamworth (Percy W.L. Adams, ed., Staffordshire Parish Registers Society. “Deanery of Tamworth. Tamworth Parish Register. Part I – 1558-1614 [n.p.: all printed, 1917], and from the original parish register thereafter, as noted below.
Tamworth, StaffordshireBook I – 4 March 1556/7 to 19 July 1614 (all entries mixed)
1575, Aug 21 Thomas, s. of Thomas Chadburne, bpt1575, Aug 30 Thomas s. of Thomas Chadburne, bur.
1576, Sep 14 Robert, s. of Thomas Chadburne, bur.
1576/7, Jan 28 Robert Chadburn & Margaret Dooley, m
1578, Apr 9 Robert, s. of Robert Chadburne, bpt
1579/80, Feb 15 Margery, d. of Robert Chadburne, bpt
1582, Mar 30 Willm, s. of Robert Chadburne, bpt
1584, June 3 John, s. of Robert Chadburne, bpt
1586/7, Mar 17 Walter Chadborne, Tamworth, bur.
1587, Apr 9 Randall, s. of Robert Chadborne, bpt
1589, Aug 15 Willm Bawdwyn, Chadbornes servant, bur.
1590, May 11 Thomas, s. of Robert Chadborne, bpt
1604, Oct 9 Richard Hewer & Margery Chadburne, m
1609, Oct 8 William Chadburne & Elizabeth Sparry, m
1610, Sep 30 Willm, s. of Willm. Chadburne, bpt1612, Nov 8 Patience, d. of William Chadburne, bpt
Book I, and others – 19 July 1614 to 31 December 1675 searched
1615, Apr 23 Humfrey, s. of Wm Chadburne1617/8, Feb 22 Susanna, d. of Wm Chadburne
1619, Sep 6 Edward, s. of Thomas Chadburne
1619, Oct 29 Judeth, d. of John Chadburne
1620, Oct 15 Willm, s. of Wm Chadburne
1622, Sep 25 Anne, d. of Thomas Chadburne
1623, June 1 Robert, s. of Willm Chadburne
1623, Sep 28 Alice, d. of Randall Chadburne
1624/5, Feb 8 Robert, s. of John Chadburne
1625, Mar 29 Walter, s. of Randall Chadburne
1625/6, Jan 1 Eliz & Margarett, ds. of Thomas Chadburne of Wigginton
1627, 9 Dec John, s. of Randell Chadburne of Tamworth
1629, May 24 Margrait, d. of John Chadburne
1629, Aug 9 John & Isabell, children of Thomas Chadburn of Wiginton
1630, June 13 Mary, d. of Randle Chadburne of Tamworth
1632/3, Feb 17 Eliz, d. of Randle Chadburne of Tamworth
1633, July 28 Edward, s. of John Chadburne of Tamworth
1634, Dec 14 Thomas, s. of Tho Chadburn
1635, Apr 19 Sara, d. of Randle Chadburn: Tamworth
1635/6, Mar 20 Alice, d. of John & Jone Chadburne
1636/7, Mar 19 Barbra, d. of Thomas & Ann Chadburn
1638, May 20 Susanah, d. of Randle Chadburn
1642, May 1 Wm, s. of Thom Chadburne
1645, July 27 Sarah, d. of Edward Chadburne Tamw: sould
1646/7, Jan 24 Elizabeth, d. of Edward Chadburne Tamw
1648/9, Mar 7 Samuel, s. of Edward Chadburne
1650, Apr 10 Samuel, s. of Edward Chadborne
1651/2, Jan 24 Ann, d. of Edward Chadburne
1653, Dec 24 Joana, d. of Edward Chadborne was borne
1659/60, Feb 20 Robert, s. of Edward Chadburn was borne
1665, Apr 25 Ester, d. of Walter Chadburne of Tamworth & Margret ux
1669, Sep 12 Frances, d. of Walter Chadburne of Tamworth & Margret ux1670, Nov 20 Willm, s. of Tho Chadburne of Hoppas & Alice ux
1618, Nov 10 Thomas Chadburne & Anne Mare1618/9, Jan 21 John Chadburne & Jone Owres
1632, Oct 1 Thomas Chadburne & Anne Bull
1648, Apr 15 Joseph Reignolds & Anne Chadburne
1653, June 1 Randl Fernsworth & Mary Chadbn
1655, June 14 William Smart & Isabell Chadburne both of Wiginton by banns
1656/7, Jan 26 James Jackson of the psh of Dronfield & Susana Chadburn of Tamworth by banns
1662, Apr 8 John Garnet & Alice Chadburne both of Tamworth
1665/6, Feb 27 William Burcher & Barbara Chadburne1671/2, Feb 8 John Ling & Johanna Chadburne
1654, Sep 24 William Battman sherman & Margret Chadboorneboth of Tameworth 3rd and last time
1616, Apr 18 William, s. of William Chadburne1618, Apr 26 Susanna Chadburne infant
1622, Dec 16 Robert Chadburne of Tamworth
1625/6, Jan 18 Margarett, d. of Thos Chadborn
1626, Sep 23 Margery Chadburne widdow Tamworth
1626/7, Jan 19 Robt, s. of Willm Chadburne of Tamworth
1629, June 9 Elizabeth, d. of Tho Chadburn
1630, June 26 Alice, d. of Randle Chadburne: Tamworth
1632, June 10 Anne, w. of Thomas Chadburne of Wigenton
1633, July 11 D. of Thomas Chadburne of Wiginton
1638/9, Mar 20 Sara, d. of Randle Chadburn of Tam
1647, May 3 The body of John s. of Randle Chadburn of Tam
1649, Apr 18 The body of Samuel s. of Ed Chadburn
1649, Apr 24 The body of a child of Edeth Chadburn – a bastard
1649, Sep 19 The body of Ann wife of Tho Chadburn
1650, May 30 The body of Elizah wife of Edward Chadburn
1650, Dec 5 Samuel, s. of Edward Chadbon
1652, Aug 31 The body of Mary the wife of Randle Chadbourne of Tamworth
1653, Aug 23 The body of Randle Chadborne
1653, Sep 17 Eedeth, d. of widow Chadburne
1660, May 4 Ann, d. of Edward Chadburne of Tamworth
1660/1, Feb 2 Edward Chadburne of Tamworth weaver
1644, May 17 Mary d. of widdow Chadburne of Tamw
1664/5, Jan 1 Sarah, d. of Walter Chadburne of Tamworth
1664/5, Jan 14 A female child of Edward Chadburne
1667, Oct 28 Joane Chadburne of Tamworth widdow
1672, Sep 19 Thomas Chadburne of Hoppa1673, Apr 29 Mary, d. of Thomas Chadburne of Hoppas
My search has turned up a most extraordinary account which gives us a rare insight into the background of the Chadbourne family. In The Book of John Fisher, Town Clerk and Deputy Recorder of Warwick 1580-1588, transcribed and edited by Thomas Kemp, Deputy-Mayor of Warwick, 1900, we find a very informative deposition by Robert Chadbourne, father of the immigrant, which survives in this day-to-day diary of a judicial officer. This rare manuscript shows the range of cases seen in the late 1500s before the justices of the peace, everything from horse stealing and complaints about beggars to the imposition of sanctions against Catholic recusants (report of John S. Griffiths to the writer, then the date 3 Sep 1985).
By the Act of Uniformity, Elizabeth I decreed that all persons were to attend church on Sundays and Holy Days or pay 12d per offense. Persons over 16 who defied this Act were fined £20 for every month of absence (The Book of John Fisher, 115). The deposition reads as follows:
primo die novembris Anno xxiiijo of Rne Elizabethe  coram humfrid Crane Johni Fisher et Thome Powell
Robart Chadborne borne in Lancashire in Preston in Andens a Sawer being examyned when he was at the church to heare dyvyne servise saiith, That he was in the church at Tonworth within this half yere or there about in the company of one Richard dolphyn & many more only to goo through the church But he saith that he was not in any church to hear dyvyn servyce the space of foure or fyve yeres or there about as he remembreth.
And being askid whie he wold not come to the church he saith yt was bycause his father and mother brought him up in the tyme of King henry the eight and then there was other order And he myndith to observe that order and to serve the lord god above all things.
Being askid what is in the church that he mislikith, or thinkith is not wth the service of god he answreth that he praith the hearers to pardon him for he will say no more.
Being demaundid whither he thinks that the Quenes maty Q. Elizabeth is supreme governor over all causes as well ecclesiasticall or tmpall within this Realme of England he answeereth that he thinkiith so.
Being damaundid whither the quenes mats ought to be obeyed in those lawes that she makith and that those lawes which be made by her ought to be obsved and kept as well in matters ecclesiasticall as tempall, he aunswereth That first he is afrayd to displease god above all things. And then afraide to displease his mighty prynce.
Being demaundid whither the order set downe and agreed uppon & comaundid by the quenes maty to be & that is now comonly used in the Church of Englond is acording to gods institutyon or as it ought to be. he aunswerith that it is against his conscyens.
Being offred to be set at libtye upon condycion that he will this night goo to the church and resort to the church in the tyme of dyvyne sruice & sermons uppon Saboath and holy dayes he utterly refusith it & will not doo yt
(The Book of John Fisher…, pp. 114-115).
From his deposition, we learn that Robert Chadbourne was born in Preston, Lancashire, and brought up in the reign of Henry VIII. There are virtually no Lancashire wills prior to 1550, and although many were indexed in the 19th century, some have gone missing since that date. Many were transported to Richmond in open carts in 1748 and more than 10,000 were lost, large numbers disappearing when at least one cart overturned in Wensleydale. Almost all from the deanery of Amounderness were lost (Anthony J. Camp, Wills and Their Whereabouts [Bridge Place, near Canterbury: The Society of Genealogists, 1963], 35). Eight wills and administrations for Chadbournes between 1550-1650 were indexed, and those extant have been examined. The most promising was that of Thomas Chatburne of Elswick in the parish of St Michael on Wyre. Not only was it near Preston and in the Deanery of Amounderness, it also named a son Robert. No further supporting information has been found and it has been impossible to reliably connect this Thomas with our Robert from existing records.
This will is badly damaged and a large part of the right side of the sheet has been torn away. It is dated 7 July (possibly 1560), but the year is missing (presumably torn away); it was proved that year, but the probate clause is absent. A short abstract of the names found in the surviving fragment of this will was made by Dr. Alan G. Crosby of Preston, Lancashire, as follows:
1560 Thomas Chatburne of Elswick, parish of St Michael on Wyre, Deanery of Amounderness, Lancashire
son Robert Chatburne to be sole executor
witnesses: …Kyrkby, Robert Ballard, Thomas Brown
a list of debts owed to the deceased names the following:
Edward Turner of Crossbrake (?)
William Swartbrecke of Risicar
Henry KyrkebyeJohn Cotton
The will of Katherine Chatburne of Elswick, probated in 1561, might be that of Thomas’ widow, but this will has been missing for many years and not even an abstract survives. There are no manorial court records for Elswick at the Lancashire Record Office.
Some of the papers of the Earls of Derby are deposited there, but no mention of Chadbournes is to be found among them.
The absence of Preston parish registers for the 16th century made it impossible to follow the family of Robert Chadbourne there. The registers of St John, Preston, the only church there in the 16th century, do not begin until 1611, and the Bishop’s Transcripts only date from 1616. The parish registers of St Michael on Wyre do not start until 1659. Parishes adjacent to the latter were checked for Chadbournes, and although a few were found, none seemed relevant.
A thorough search of the Tamworth parish registers shows very few people named Chadbourne, but all appear to have been related. The repetition of the names Thomas, Walter, and Robert among each group supports this conclusion.
A. ROBERTA CHADBOURNE, born Preston, Lancashire, probably 1530s or later; buried Tamworth, Staffordshire, 16 December 1622; married there 28 January 1576/7, MARGARET DOOLEY who, as “Margery Chadburne widdow” was buried there on 23 September 1626. Her parentage has not been discovered.
Despite being married in the Anglican church and allowing his children to be baptized there, it is clear from the deposition in John Fisher’s book that Robert Chadbourne was a Roman Catholic. He clearly states that he was raised in the time of Henry VIII when there was a “different order” (officially-sanctioned Roman Catholicism). Henry reigned from 1509 to 1547 and declared the new order in 1537. There was considerable religious confusion at this time, and the subsequent reigns of Edward VI and his sister Mary did little to settle the matter. It was not until Elizabeth I succeeded to the throne in 1558 that things began to stabilize and the “new order” was identifiable. Robert Chadbourne may well have been referring to the “time of Henry VIII” in a very broad sense since, if he was truly brought up in that reign, he was unusually old at the time of his marriage.
We get few clues about the status of Robert’s family. From his deposition we know that he was a sawyer. The Preston Guild Merchant kept reliable records, updated every twenty years. These records were published and edited by W.A. Abram in 1882, but neither Robert nor anyone of the surname Chadbourne appears on the rolls.
The burial on 15 August 1589 of William Bawdwyn, “Chadbornes servant,” indicates that the household was at least of a size to support one servant.
Will of Robert Chadburne
Consistory Court of the Bishop of Lichfield and Coventry, 14 Dec 1622
In the name of God Amen In the yeare of or Lord god 1622 in the xxth yeare of the Raigne of or Sovraigne Lord king James the xiiijth day of December &c. I Robert Chadburne of Tamworth in the County of Warwicke Carpenter beinge sicke in bodie yet thanks be to god in good and parfit Remembrance remembringe the uncrtayne hower of Death Doe ordayne and make this to be my Last will & Testamt in manner and forme Followinge First I give & bequeath my soule to Almightie god and my bodie to be buried in Tamworth church yarde Item I give & bequeath unto Margret my wyfe all my worldlie goods wch I possesse moveable & unmoveable payinge unto evry one of my chilldren xijd apeece And alsoe that my sonne Randulphe and his wife shall have hold & quietlie enioye the one halfe of the house and Backeside Wt my aforesaid wife duringe the tearme of my Lease wthout any let or molestation And yf it happen that my wiffe duringe this tyme wch I have in my house shoulde be so mynded to sett or assigne over hir tyme wch is yet to come that then it shall be Lawfull for my Sonne Randulphe to have the refuse of the same givinge as another should give Alsoe I do ordayne & make to be my overseers of this my will to be Pformed Christopher Wilcox & my sonne William Chadburne Wittnesse unto the same
/s/ Christopher Wilcox/s/ William Rutter
fuit administrato scdum tenorum testamenti suprascripti Margarete Chadborne Relici & c.
Commissio mro Johanni Oldacre Clico Currato de Tamworth. Ob: dca Margareta Chadborne de Tamworth in Com Warw vide et Ranulphus Chadborne de ead Carpenter.
Entry from the Administration Act Book
Apud 31 dei decembris Ao Dni 1622. Comissa fuit administraco bonorum Robti Chadburni dum vixit paroch Tamworth defuncti Margarete eius Relict iurat curam mro Johanne Oldacres Jurat ibm &c Ad administrand ead iuxa tenorem testamti dci def lris administrator annex &c.
The Imventtory of the goods and Cattaile of Roberte Chadburne of Tamworth Latte decessed preseid by Thomas Righte Copper Thomas Egginton day laborer as Followithe
First his parrell
Itm his linnene
Itm his beadinge
1£ -0 -0
Itm all hiss wooden Stuffe
Itm his Tulls and all yorne [iron] stuffe
Itm peutter & brasse
Itm a smalle lease of a house
Itm part of a pigge
Thomas Righthis marke
Thomas Eggintonhis marke
Children, all baptized in Tamworth, Staffordshire, surname CHADBOURNE:
i. ROBERT1, bpt 9 Apr 1578; no further record.
ii. MARGERY, bpt 15 Feb 1579/80; m Tamworth 9 Oct 1604 RICHARD HEWER. Children, all bpt Tamworth, surname Hewer: 1. Alice, bpt 1 May 1605. 2. Margaret, bpt 11 Nov 1606; bur there 27 Dec 1606. 3. Richard, bpt 27 Dec 1607. 4. Robert, bpt 26 Nov 1609. 5. Elizabeth, bpt 29 June 1611. 6. Thomas, bpt 23 Apr 1613. 7. John, bpt 14 Aug 1618.
1. iii. WILLIAM, bpt 30 Mar 1582, became the emigrant to North America (q.v.).
iv. JOHN, bpt 3 June 1584; m Tamworth, 21 Jan 1618/9 JONE OWRES, bur Tamworth 28 Oct. 1667. If Jone is the widow Chadbourne mentioned in the burial of Edith Chadbourne, then John was deceased before 17 Sep 1653. Children, all bpt Tamworth, surname Chadbourne: 1. Judeth, bpt 29 Oct 1619. 2. Robert, bpt 8 Feb 1624/5. 3. (perhaps) Edith, bur there 17 Sep 1653. 4. Margaret, bpt 24 May 1629. 5. Edward, bpt 28 July 1633. 6. Alice, bpt 20 Mar 1635/6.
v. RANDALL/RANDULPHE, bpt 9 Apr 1587; bur Tamworth 23 Aug 1653; m MARY _____, who was bur. in Tamworth 31 Aug 1652. Children, all bpt Tamworth, surname Chadbourne: 1. Alice, bpt 28 Sep 1623, bur. there 26 June 1630. 2. Walter, bpt 29 Mar 1625. 3. John, bpt 9 Dec 1627, bur there 3 May 1647. 4. Mary, bpt 13 June 1630. 5. Elizabeth, bpt 17 Feb 1632/3. 6. Sara, bpt 19 Apr 1635, bur. there 20 Mar 1638/9. 7.Susanah, bpt 20 May 1638.
vi. THOMAS, bpt 11 May 1590; m1 Tamworth 10 Nov 1618 ANN MARE, who was bur. there 10 June 1632; m2 there 1 Oct 1632 ANNE BULL, who was bur Tamworth 19 Sep 1649. By the burial of his first wife in 1632, he was of Wigginton, a chapelry of Tamworth, one mile and three quarters north of the town. Children by his first wife, all bpt Tamworth, surname Chadbourne: 1. Edward, bpt 6 Sep 1619. 2. Anne, bpt 25 Sep 1622. 3. Elizabeth [twin], bpt 1 Jan 1625/6, bur there 9 June 1629. 4. Margaret [twin], bpt 1 Jan 1625/6, bur there 18 Jan 1625/6. 5. John (twin), bpt 9 Aug 1629. 6. Isabel (twin), bpt 9 Aug 1629. Children by his second wife, all bpt Tamworth, surname Chadbourne: 7. daughter, bur there 11 July 1633. 8. Thomas, bpt 14 Dec 1634. 9. Barbra, bpt 19 Mar 1636/7. 10. William, bpt 1 May 1642.
THOMASA CHADBOURNE, his marriage and further career are unknown. He is a contemporary and possibly a sibling of Robert. Two of his children are seen in the Tamworth parish register.
Children, surname CHADBOURNE:
i. THOMAS, bpt 21 Aug 1575; bur 30 Aug 1575.
ii. ROBERT, bur. 14 Sep 1576.
WALTERA CHADBOURNE, buried Tamworth 17 Mar 1586/7, was possibly a sibling of Robert, or some other adult relative. The first-born son of Robert’s son, Randall, was named Walter, as well (q.v.).
Research in England was funded through contributions by John Carleton Chadbourne, George Freeman Sanborn Jr., Theodore Saunders Chadbourne, Mrs Jack T Bennett, and the English Research Fund of the Chadbourne Family Association, to which many members generously donated. Searches were conducted in English records by John S Griffiths and Dr Alan G Crosby. Records in Salt Lake City, Utah, were searched by Gordon L Remington. Useful conversations with Jerome E Anderson, Melinde Lutz Sanborn, George Freeman Sanborn Jr, and Robert Charles Anderson are acknowledged. By prior agreement of the Chadbourne Family Association, a similar presentation of the English ancestry of William Chadbourne may be found in the July/October 1993 issue of The New Hampshire Genealogical Record.
Contributed by George Freeman Sanborn, Jr, F.A.S.G. of New England Historic and Genealogical Society, 101 Newbury St, Boston, MA.
GO TO 1ST GENERATION
Return to Home Page
We are influenced daily, and there are people claiming to representing us daily, but we are unaware of most of it. As we forge our futures we find obstacles to happiness of both physical and spiritual natures. Our quest is never a solo, even if we think we act alone. We are slaves to certain beliefs and we ensalve others to our beliefs as much as we can. If we do not transform the way we look at our habits and our regrettable past behavior we are likely to be stuck in repeating, regretting, and then repeating the same patterns.
Metanoia is the concept of repentance that has been badly used and understood. Confession can be way to act temporarily sorry to absolve oneself of responsibility for past transgressions. As a practice it may teach that we are out of control, will repeat, and then feel very guilty about our behavior ad infinitum. This constant cycle of guilt and repeated undesirable action has little hope of creating liberation or happiness. The guilt is an almost certain sign that the action will be repeated. It is the currency of pain. Repentance of the depressing kind is a revolving door or shame leading to more guilt.
My favorite author, Thomas Moore, has written a new book, A Religion of One’s Own, which will be zapped into my Kindle in a few days. To warm up for this book he translated the Gospels from the original Greek language. To warm up for reading the new book I am reading Writing in the Sand, a book Thomas Moore wrote about the meaning of the Gospels. Chapter 2 of Writing in the Sand is about Metanoia, but not of the shameful kind. This word refers to a change of mind so profound as to cause a shift in vision. Thomas breaks down the literal meaning to bring a completely different sense to the word and what it represents. His knowledge of the original language brings back the meaning of the Gospels. I agree that we all need a spiritual and a soulful context for living. Thomas Moore is an ethical voice with a powerful message. I hope you will have a chance to read his work. It constantly inspires me.
In 1469 in what is now Pakistan, the Sikh religion was born in the form of a teacher, Guru Nanak. He was exceptional as a student, grasping deep meaning at an early age. At this time in history Muslims and Hindus were close and friendly in that part of the world. His ministry was as a poet and musician, a travelling troubadour. He began a line of 10 gurus who passed the hymns and stories along to the future generations. Today Sikhs keep these traditions alive by teaching their children the ancient shabads. They welcome visitors to take part if they like, but there is no attempt to convert. Most Sikhs were born in India to Sikh parents. Understanding some history and philosophy fosters respect for the religious beliefs and practices of others. The group gathers for a meal after the ceremony, which is social and friendly.
My 9th great grandfather was left an orphan when his father, Rowland Taylor, was burned at the stake as a martyr. His last words to Thomas were recorded:
Rev. Dr. Rowland Taylor’s final words, before being burned at the stake, to his son Thomas as reported by Foxe:
“Almighty God bless thee, and give you his Holy Spirit, to be a true servant of Christ, to learn his word, and constantly to stand by his truth all the life long. And my son, see that thou fear God always. Fly from all sin and wicked living. Be virtuous, serve God daily with prayer, and apply thy boke. In anywise see thou be obedient to thy mother, love her, and serve her. Be ruled by her now in thy youth, and follow her good counsel in all things. Beware of lewd company of young men, that fear not God, but followeth their lewd lusts and vain appetites. Flee from whoredom, and hate all filthy lying, remembering that I they father do die in the defense of holy marriage. And another day when God shall bless thee, love and cherish the poor people, and count that thy chief riches to be rich in alms. And when thy mother is waxed old, forsake her not, but provide for her to thy power, and see that she lacks nothing. For so will God bless thee, give thee long life upon earth, and prosperity, which I pray God to grant thee.”
Thomas Taylor (1548 – 1588)
is my 9th great grandfather
Thomas Taylor (1574 – 1618)
son of Thomas Taylor
James Taylor (1608 – 1698)
son of Thomas Taylor
John Taylor (1685 – 1776)
son of James Taylor
John Taylor (1727 – 1787)
son of John Taylor
John Taylor (1747 – 1781)
son of John Taylor
John Nimrod Taylor (1770 – 1816)
son of John Taylor
John Samuel Taylor (1798 – 1873)
son of John Nimrod Taylor
William Ellison Taylor (1839 – 1918)
son of John Samuel Taylor
George Harvey Taylor (1884 – 1941)
son of William Ellison Taylor
Ruby Lee Taylor (1922 – 2008)
daughter of George Harvey Taylor
I am the daughter of Ruby Lee Taylor
He was all about the defense of holy ( not Catholic) marriage and was dying for it, in his estimation. Fleeing from whoredom is a theme here, but at least he does tell Thomas to take care of his mother when she is old. These Taylors are ancestors of a few American presidents and Elizabeth Taylor: John (1685-1776), the immigrant, Taylor sailed to America.
Capt. Thomas J. TAYLOR, II (1572/73 England-1618 England) and Margaret SWINDERBY (1578 Denmark-1672 England) were the direct ancestors of 5 US presidents (Abraham LINCOLN, James MADISON, Zachary TAYLOR, William Henry HARRISON, Benjamin HARRISON) and 1 actress (Elizabeth TAYLOR)7G grandfather of the 16th President of the United States, Abraham LINCOLN. Abraham LINCOLN (1809-1865) son of Thomas LINCOLN and Nancy HANKS (1784-1818). Nancy HANKS daughter of James HANKS (1760-1793) and Mary SHIPLEY. James HANKS was the son of Joseph HANKS and Nancy Anna LEE (1728-1808). Nancy Anna LEE was the daughter of William LEE, Jr (1704-1764) and Anne. William LEE, Jr. was the son of William LEE, Sr. and Dorothy TAYLOR (1681-1754). Dorothy TAYLOR was the daughter of Thomas TAYLOR (1657-1712) and Elizabeth HARDWOOD. Thomas TAYLOR was the son of Thomas TAYLOR (1628-1687 and Mary. Thomas TAYLOR was the son of John “Immigrant” Taylor (1607-1652) and Elizabeth Jones. John TAYLOR was the son of Capt. Thomas J. TAYLOR and Margaret SWINDERBY. 4G grandfather of the 4th President of the United States James MADISON. James Madison (1751-1836) was the son of James MADISON (1723-1801) and Eleanor Rose CONWAY. James MADISON was the son of Ambrose MADISON (1700-) and Francis TAYLOR (1700-1761). Francis TAYLOR was the daughter of James TAYLOR, II (1675-1730) and Martha THOMPSON. James TAYLOR, II was the son of James TAYLOR, I (1608-) and Francis WALKER (-1680). James TAYLOR, I was the son of Capt. Thomas J. TAYLOR and Margaret SWINDRBY. 3G grandfather of the 12th President of the United States, Zachary Taylor. Zachary TAYLOR (1784-1850) was the son of Richard Lee TAYLOR (1742/3-1829) and Sarah Dabney STROTHER. Richard Lee TAYLOR was the son of Zachary TAYLOR, Sr. (1707-1768) and Elizabeth LEE. Zachary TAYLOR, Sr. was the son of James TAYLOR (1675-1730) and Martha THOMPSON. James Taylor was the son of James TAYLOR (1608-1698) and Francis WALKER. James Taylor was the son of Capt. Thomas J. TAYLOR and Margaret SWINDERBY. 4G grandfather of the 9th President of the United States, William Henry HARRISON. William Henry HARRISON (1773-1841) was the son of Benjamin HARRISON, V and Elizabeth BASSETT (1730-1792). Elizabeth BASSETT was the daughter of William BASSETT, IV (1709-1792) and Elizabeth CHURCHILL. William BASSETT, IV was the son of William BASSETT, III (1671-1723) and Joanna BURWELL. William BASSETT III was the son of William BASSETT and Bridgett CARY (1652-1670). Bridgett CARY was the daughter of Miles CARY (1621-) and ANNA TAYLOR (1611-1657). Anna TAYLOR was the daughter of Capt. Thomas TAYLOR and Margaret SWINDERBY. 6G grandfather of the 23rd President of the United States, Benjamin HARRISON. Benjamin HARRISON (1833-1901) was the son of John Scott HARRISON (1804-1878) and Elizabeth RAMSEY. John Scott HARRISON was the son of President William Henry HARRISON and Anna Tuthill SYMMES. (Of note, actress Elizabeth TAYLOR (1932-)) Elizabeth TAYLOR, daughter of Francis Lenn TAYLOR (1897-1968) and Sarah Viola WARMBRODT. Francis TAYLOR was the son of Francis Marion TAYLOR and Elizabeth ROSEMOND. Francis Marion TAYLOR was the son of Peter TAYLOR (1829-1921) and Margaret Jane PERIGO. Peter TAYLOR was the son of Lewis TAYLOR (1780-1874) and Rachel BAKER. Lewis TAYLOR was the son of Joseph TAYLOR (1741/2-1815) and Francis ANDERSON. Joseph TAYLOR was the son of John Powell TAYLOR (1696-1780) and Catherine PENDLETON. John Powell TAYLOR was the son of Sheriff James TAYLOR (1635-1698) and Mary GREGORY. Sheriff James TAYLOR was the son of John “Immigrant” TAYLOR (1607-1652). John “Immigrant” TAYLOR was the son of Capt. Thomas J. TAYLOR and Margaret SWINDERBY.
My 9th great-grandmother was born in France and died in Northern Ireland. As usual ,this exodus was inspired by an escape from religious persecution. Her family would later settle in South Carolina as Presbyterian religious and military leaders. She married into a family called Pickens, or Picon:
The Pickens Story. as told by Stuart Clark Pickens.
About 870 a.d. the Viking “Stirgud the Stout” and his men landed in the Orkneys and Northern Scotland. They came from Norway in an effort to expand. The Pickens name comes from this group of Vikings.
Later, under their Earl, Thorfinn Rollo, they invaded France about 910 AD. They held Paris under siege until the French King, Charles the Simple, conceded defeat and granted Northern France to Rollo, who became the first Duke of Normandy.
A descendant of Duke Rollo was Duke William who invaded England in 1066. William had a census taken in England in 1086 and compiled the Domesday Book. This Listing of names has Picken listed and many variations of the spelling as well. Most notably “Pinkeny” which in the 1200’s lived in Picquigny in the Somme in the arrondisement of Amiens in Normandy.
Ghilo Pinkeny was a Domesday book tenant in chief in the county of Northampton and others, and his son Ghilo, founded the Priory of Weedon in Northampton which was a branch of the original Priory at St. Lucien in Beauvais near Picquigny. They branched into Yorkshire and acquired Shrover Hall where they were landed gentry. They also established a seat in Oxfordshire where the name was Pinke.
The Pickens name emerged as a notable English family name in the county of Northampton where they were recorded as “a family of great antiquity seated as Lords of the Manor and Estates in that shire.”
In the late 1200’s many of the Norman families of England moved north to Scotland following Earl David of Huntingdon (who later became the second King of Scotland). They expanded into Scotland where the names were Pinkie, Pickie, and Picken. They settled in Inveresk in Midlothian, Scotland. Peter Pinkie was listed as a follower of Robert the Bruce in 1303. They flourished on these estates for several centuries spreading throughout Scotland.
There were Pickenses at the battle of Bannockburn in 1314 defeating the English who outnumbered them 5 to 1, gaining Scottish Independence. This battle was the first of many major victories giving the Scots a good reputation for winning battles.
In 1328 the Treaty of Northhampton was signed between the English King, Edward III and Robert I (Bruce) officially recognizing Scottish independence and Robert Bruce as it’s king. The following year, Earl David was crowned King upon the death of Robert the Bruce and Scotland was well on its way thanks in part to the efforts of the Pickens family.
In 1521 on May the 26th , Martin Luther was banned by the edict of Worms for his religious beliefs. Any deviation from Catholicism was considered blasphemous. There was a tremendous effort throughout Europe to spread Catholicism and keep these Protestant dissidents from converting the masses.
The Scottish would not be told how to think and so would not stand for any religious persecution. On the English border the Scotch Presbyterians were treated as low life and so the border was a hard place to live. They were forced into guerilla warfare just to survive. These “Border Reevers” became the best frontier fighters in the world. There were many of the Edinburgh Pickenses among this group of fighting farmers. The Border raids were finally quieted when the Scottish king James IV took the English throne as James I in 1603. These fighters were later used by the English to quiet the Irish.
The French huguenots in the mid 1500’s felt the same as the Scottish about religious persecution, and this common belief of religious freedom forged a friendship between the Scots and the French that lasted until 1685.
It was during this time, the late 1500’s, that one Robert Picken/Picon from Scotland went to France during the reign of King Henry IV (1589 – 1610). He held a diplomatic post in the Kings Court until 1610 when Louis XIII took the crown. He then returned to Scotland near the English border and lived there until his death. He had family in Edinburgh, Stewarton, Glasgow, and the Kintyre Peninsula. The border had become a friendly place at the time because a Scottish King sat on the English throne. (James I was also James VI of Scotland and the son of Mary, Queen of Scots). This made for what Robert thought would be an easy retirement.
When his son Andrew was born in 1624, the political climate was getting difficult. Charles I began his reign over England in 1625 and some of the attitudes changed toward the “Wily Border Reevers of Scotland”, so called because of the old hatred between the two countries under Elizabeth I (1558 – 1603). The Covenanters were also uprising against the English crown and England’s religious civil war was reaching into Scotland. The Scottish king James was no longer king and old hatreds built up again atop new hatreds. But it was still a tolerable life for Robert Picken/Picon because of his diplomatic status. Robert Senior died in 1644 and is buried in Lowland Scotland.
There were other Pickenses (Pickan) in Edinburgh who were believed to be Robert Picon’s (Pickens) brothers. A lot of their children moved to Ulster in the 1620’s and 1630’s. This was a colonization effort of the English to make Ireland “civilized”. (See Ulster History).
In 1644 Andrew had a son Robert named after Andrew’s father. Robert was born in Scotland according to LDS records. He went to France with his father at a young age. While in France, Robert met the young widow of a Frenchman named Jean Bonneau. Her name was Esther Jeane Benoit and she was from a Protestant huguenot family. They began a family there. Among Robert’s children were William Henry Pickens, who was born in 1669 (LDS) in France. His other sons were Andrew, John, Robert, Israel, and Thomas, and a daughter who married a Davis.
In 1651 Oliver Cromwell defeated Charles and began the commonwealth. The Irish Catholic rebellion was in full swing in Ireland and the English sent the Presbyterian/Covenanter Scottish armies (who called themselves God’s army) to stop them.
Catholicism was outlawed in Ireland and the Scots (fighting for the English) tried to convert the Irish Catholic Papists to the Presbyterian faith. That failed because the Scots didn’t want to tell people what to believe. So Cromwell’s army took over to enforce the English law.
Andrew Picken/Picon still believed, as most Scots did, in religious freedom and wanted to avoid that war because it seemed to him to be hypocritical. So he took his family to France to the town that his father had previously lived in.
The families enjoyed a peaceful existence in France until 1685 when they revoked the Edict of Nantes. There was no more religious freedom in France unless you were Catholic. This was a good reason for Andrew and his family to return to Scotland and find their relatives. So Robert and Esther, his parents and his children, and a host of French friends all went to Scotland to practice the Presbyterian faith. They became split on the subject of becoming Covenanters. Most believed that everyone should have the freedom to choose their religion. The Covenanters believed only in the right to be Presbyterian. The Catholics believed they were the one true religion.
This is what David Cody, Assistant Professor of English, Hartwick College had to say about the Covenanters.
“The Covenanters were supporters of the Scottish Covenant of 1638, which was a national protest against the ecclesiastical innovations in the Scottish Church imposed at Edinburgh and subscribed to by various nobles, ministers, and burgesses. Those who signed the Covenant, which was initially neither anti-royalist nor anti-Episcopalian, though it became both, declared that they would defend their religious beliefs against any changes not mandated by free assemblies and the Scottish Parliament. The term was also applied to their spiritual heirs who opposed the reintroduction of episcopacy in 1662.
“Some Covenanters were also signatories of the Apologetical Declaration which declared war on all established political officials, soldiers, judges, conformist ministers, and informers. This document, however, provoked a response upon the part of the authorities which became known as the Killing Times: during 1684-85, at least 78 persons were summarily executed for refusing to retract their allegiance to the declaration, and many others were executed after trial. Despite often brutal repression, especially during the period between 1678 and 1685, the excluded ministers, supported by the local aristocracy and independent peasantry, maintained an underground church in the south-western parts of Scotland.”
South Western Scotland is where our ancestors moved to at the time, Kintyre.
But in England the Covenanters were quelled and the Presbyterians were the lowest of second class citizens. Presbyterian marriages were considered not valid and they were labeled as fornicators. Anyone seen with a Presbyterian Covenanter was arrested with him and whole prisons were built to house them. It was a bad time near the border for humble Scottish cattle ranchers who were just trying to make a living.
Their land could no longer support them due to the ravages of war, and the English demanded outrageous taxes and rents. This caused so many people to leave Scotland that whole towns were left deserted. The massive emigration was compared to great swarms of bees rising out of the field.
A lot of the Pickenses went to the faraway tip of the Kintyre Peninsula to escape the strife and farm new land. It was 140 miles to the nearest city (Glasgow) along a thin strip of land, and it was only 14 miles across the water to Ireland (Ulster). Eventually Campbeltown became a busy port for refugees.
Then came the revolution of 1688 and Presbyterianism was restored as the state religion in Scotland.
In 1685, when the Pickenses arrived back in Scotland from France, they found that all their relatives had moved to Ulster, Northern Ireland. In the search for peace and religious freedom most of them followed the rest of their Clan to Ulster by way of Campbeltown, Argyll, Scotland. It seems that on their way through Scotland some members of the family stayed in the towns the went through.
CHILDREN OF ROBERT ANDREW PICKENS AND ESTHER JEAN BENOIT1. WILLIAM Henry born in France in 1669 went to Ireland with his father by way of Campbeltown, married Margaret Pike in 1693 in Ireland and had the following children all in Ireland: Israel born 1693; Margaret born 1695; Andrew born 1699; Robert Pike born 1697; William born 1705; John born 1710; Israel born 1712; Gabriel born 1715; and Lucy born 1718. All were born in Ireland and all moved to America in the spring of 1719. They appear in 1719 in Bensalem Church in Bucks County Pennsylvania as recent Immigrants from Ireland. 2. ANDREW moved to Fenwick and married Jane Mitchall; they had a daughter named Bessie who was christened May 13, 1705. 3. JOHN Stayed at Campbeltown and married Anne Colvine on June 2, 1691. They had at least 2 sons, James born March 20, 1692; and Alexander born July 9, 1693. 4. ROBERT moved to Glasgow and married Janet Corsby; they had at least 2 sons, Robert Christened June 5, 1707; and Alexander Christened August 27, 1721. 5. ISREAL born in France in 1676 went to Ireland with his father by way of Campbeltown, married and had at least 2 sons; William born in 1720, and Thomas born in 1730. 6. THOMAS stayed in Campbeltown and married a ? Clark; they had a daughter named Martha christened June 5 1692. 7. ?? A daughter who married a Davis. In Ulster in the 1690’s, the Irish papists, who were still mad at the Scots for Cromwell’s war 40 years earlier, banned Presbyterian services, and outlawed their ministers. So the Scotch/Irish Presbyterians had to have their services in the woods with guards posted at the corners to keep their ministers from being arrested. Hence the phrase, “They read their bibles with their guns cocked.”
The Irish cities of Derry and Coleraine were supposed to be English cities given to Lord Abercorn as a result of the Nine Years War. The Scots built a 20-foot wall around Derry to defend it from the English siege in the brutal winter of 1688-1689. The Scots lost the siege but were not displaced and so they took over Coleraine. Then came the Battle of the Boyne, on July 1, 1690.Click for a Map of the BattleAfter that the Protestants had no rights anymore. Ulster was so full of Scots that they outnumbered the English by 20 to 1. The Irish were happy that the English were being replaced by Scots, but still didn’t want so many Protestants in their country. Life was becoming just as hard for the Scots in Ireland as it was near the English border. This makes three generations that had to relocate because of religious persecution. They were tired of it.
They had heard of Pennsylvania.
There was a land where no one would tell you what to think or how to live. This land is not only rich farmland, but it is free for the taking! You could preach or worship any religion you want, Right next to someone preaching another religion. No tax, No Tithes, No rents, and No persecution. Imagine, Just walk into the frontier and claim a farm. Run it for only yourself and raise a family. Start a small village of just friends and family. If you’re a criminal – leave it behind. If you’re poor – leave it behind. If you’re afraid of being arrested for an “idea” – leave it behind. There is peace, prosperity and freedom on the frontier in the New World.
And all you have to do is get there.
There had been no harvest for 5 years due to the ravages of war and several severe winters. This recreated the need for emigration in the early days of the 1700’s. Many paid passage by agreeing to 4 years as indentured servants in order to take advantage of the fertile and free land in America.
Passage to America was not cheap, and to move your whole family (which was quite large back then) plus all your livestock, would cost a bundle. One could only go by ship and the voyage was tough enough without kids and livestock, if you could even get passage for livestock which wasn’t likely. If you could not afford passage, the only way was indentured servitude. There were rich American plantation owners who would pay for a man’s passage if he would work for a year. If he brought his family he would have to work four years. Unfortunately, some emigrants would literally jump from the ship to avoid the servitude altogether. They would disappear into the frontier and the plantation owner was out a considerable sum of money.
There were many references to bad ocean voyages, and even in the best of trips, which lasted 2 to 3 weeks; the ships were overloaded with people, the rations were short or just barely enough, the food was vermin ridden, and the water was stagnant and green with life. Many were blown off course northward. The weather would turn very cold and even icebergs were sighted. Hunger and thirst reduced them to shadows. Many killed themselves by drinking salt water or their own urine. Their journey lasted up to 13 weeks or 3 1/2 months. The disembarkation process at their destination was also harsh. First the ones who could pay full price were allowed to pay and get off the boat. Next the healthy ones were sold to their new masters for the full fee. Then unhealthy ones were sold at auction. This process often took several weeks. If one of the family died, the rest of the family members were held accountable for passage fees of the deceased. However, the Ulstermen thought they had found the Promised Land.
The Scots/Irish who had indentured themselves to reach the US, set out for the frontier immediately on fulfilling their Indenture. The “Frontier” was 40-50 miles west of Philadelphia. Across the Susquehanna River was the Alleghenies which marked the frontier. This is where the German Palatines settled. The Scots usually settled as far out as possible to be far enough from society so as to make their own kind of living. Just beyond the Ohio River lay the rich Cumberland Valley. Eventually, a ferry opened the Cumberland Valley to the Scots/Irish and it became their heartland. The French claimed to own the frontier beyond the Ohio River but there was no way to stem the flow of Scots/Irish to the area. Our ancestors settled in what was known as the “Seven Ranges” area, just beyond the Ohio River. They renamed the area “Scotch Ridge”. Scots were famous for being the furthest out on the frontier. They marked their property by cutting their initials in trees on their boundaries. Then cut circles in the bark to kill the tree. They refused to pay for the land, since God owned it. The wives spun flax, milled the corn, worked in the fields and bore 10-15 children. They also educated their own children. Homemade whiskey was important for trade and made a harsh frontier life more tolerable. The Whiskey also made the Indians more friendly to the Scots than the Germans or English. So the Scots made a good barrier between the Indians and the settled areas
Ester Jeanne Bonneau (1644 – 1699)
is my 9th great grandmother
William Pickens (1670 – 1735)
son of Ester Jeanne Bonneau
Anne Pickens (1680 – 1750)
daughter of William Pickens
Nancy Ann Davis (1705 – 1763)
daughter of Anne Pickens
Jean PICKENS (1738 – 1824)
daughter of Nancy Ann Davis
Margaret Miller (1771 – 1853)
daughter of Jean PICKENS
Philip Oscar Hughes (1798 – 1845)
son of Margaret Miller
Sarah E Hughes (1829 – 1911)
daughter of Philip Oscar Hughes
Lucinda Jane Armer (1847 – 1939)
daughter of Sarah E Hughes
George Harvey Taylor (1884 – 1941)
son of Lucinda Jane Armer
Ruby Lee Taylor (1922 – 2008)
daughter of George Harvey Taylor
I am the daughter of Ruby Lee Taylor
THE FRENCH TRADITION: General Andrew Pickens in his letter t General Lee in 1811 madethe following statement: “My father and mother came from Ireland. My father’s progenitors emigrated f rom France after the revocation of the Edict of Nantes. (Appendix No. I)” NOTE: Recently, I had someone check the listing of emigree from\ France after the Edict. There is not any listing for a Robert or Andre (Andrew) Pickin, Picken, Picon, Pican. Neither is there any listing for a Lady Ester J BONNEAU. It is my assumption that Robert married and moved to Ireland BEFORE the Edict, probably before 1667. I believe that the Robert showing in the Hearth Tax of 69 is in reality the same as William and Israel’s father. There seems to be some support for the claim that one Robert PICON, a Scotchman or Briton at the court of France was a Protestant who fled from Scotland in 1661 to avoid peresecution of Charles II. He may have gone to France in the days when there was a close alliance between Scotland and France. In France he is said to have married Madam Jean Bonneau, also a protestant. They fled France after the revocationof the Edict of Nantes by Louis XIV in 1685, annulling all privaledges granted to Prostestants by his grandfather Henry IV. Tradition continues that they went to Scotland, later to Northern Ireland, among their religious kinsmen, the Presbyterians