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Jonathan Dunham alias Singletary
©2010-2024 Doug Wilson

Jonathan Dunham alias Singletary and Mary Bloomfield are born just two days shy of two years apart. During their childhood, he lives in Salisbury and Haverhill and she in Newbury, of Essex County, Massachusetts. This is likely where he learns something of construction and milling as there is considerable mill construction and operation along the rivers there. At the age of 19 and 17, respectively, he and Mary start their family in Haverhill with Esther and Mary. They move briefly to Connecticut where they have two more girls, Ruth and Eunice, and where he may have built a house and mill. Upon their move to Woodbridge, New Jersey, he builds the house and mill for which he is known, serves as town clerk, and has some of his more controversial exploits. It is in Woodbridge that their four boys are born - Jonathan, David, Nathaniel, and Benjamin. Mary dies there in 1705 at age 63 and he in 1724 at age 84, survived by just three of their eight children.

To me, he seems the embodiment of the American character. At various times throughout the many decades of his life he demonstrates courage, faith, fortitude, loyalty, industriousness, perseverance, and determined independence. Yet he is but one representative of the ingenious, self-reliant yeomen, women, and their children that made colonial America the birthplace of a great democracy. He is also someone several puritans, researchers, historians, and genealogists have most unfairly characterized. I trust an objective review of the documentation offered helps to set the record straight on the extraordinary and exemplary character of this individual.

For a possible explanation of his name change to Dunham alias Singletary, please see the discussion on the origins of Jonathan's father, Richard Singletary.

Select a title below to explore some of the events and controversial episodes of his full life or open all sections and browse.

1640-1649: Childhood in Salisbury

1650-1659: Adolescence in Haverhill of Puritan New England

By 1650, Richard acquires a house lot in Haverhill valued at £60. (Chase, p.72) Mirick and Whittier find him with 22 others listed as settlers there as early as 1646, but there is some question as to the validity of that date. Since Amos Singletary is born to Richard and Susanna at Salisbury in April, 1651, perhaps Richard spends some time clearing timber from a farming lot and/or building a larger house to accommodate their growing family. (Chase, p.72) The house is likely of one story. A second story is often one large room for the children. The more elaborate houses likely have a shingle roof while one story cottages often have a thatched roof. Before 1700, houses often have one large fireplace, with a hearth expansive and tall enough to accommodate bench seating (called "settles") that offers a view of the sky up the chimney to anyone "settled in" there. (Chase, p.95) It is not hard to imagine the 10 year old Jonathan lending a small hand to get tools and such while learning more about construction. The family then moves the 13 miles up the Merrimac River to Haverhill later that year.

In Haverhill, bees are introduced by Thomas Whittier a few years earlier and honey, therefore available. (Chase, p.67) Beneficial to all, is the planting of two orchards about this time by Stephen Kent and John Clements. (Mirick & Whittier, p.33) The fruit trees need the bees and yet will not produce flowers and fruit of any quantity for some years to come. Clay pits are established for use in making both brick and mortar. (Mirick & Whittier, p.33) John Hoitt, brick maker, is induced to move here from Ipswich at this time with a grant of land and the use of these pits. (Chase, p.71) The only source of lime for construction is derived from clam shells as limestone is not quarried there as yet. (Chase, p.83) Until then, logs and lumber siding on buildings are sealed or daubed with the less durable clay giving the term clay-board or clapboard siding its meaning. (Chase, p.95)

Haverhill is no exception in following the laws and customs of Essex County. In the early 1650’s, there are divisions of land; settling of millers and sites; hiring a preacher, appointing a herdsman, and setting their salaries; admitting a blacksmith and tailor to the town; and prosecutions for violation of laws we would find peculiar by today's standards. (Chase, p.79)

The development of the social order and authority must make some impression on Jonathan during his formative years. On one hand, there is a dress code that applies only to people worth less than ₤200. The wives of Joseph Swett and John Hutchins wear silk hoods, but only Goodwife Swett will be prosecuted and pay a fine of 10 shillings, according to a 1650 law against "intolerable excess and bravery in dress." (Chase, p.79) This social evolution also leads to a demand for accountability and transparency. The town voted in 1652 that the selectmen – the city council of the day – "give in their account what they have received, and what they have disbursed." (Chase, p.80)

About that time, Lt. Robert Pike, leader of the Salisbury militia and ancestor to militia colonels and the explorer, Zebulon Pike, is "disfranchised" and "heavily fined" by the General Court of the colony for defending the right of Joseph Peasley, of Haverhill, and Thomas Macy, of Salisbury, to speak freely of their religious faith in the "absence of a minister." Pike declares that the General Court "did break their oath to the country, for it is against the liberty of the country, both civil and ecclesiastical." In response to the court’s fine, "a large number of inhabitants of Hampton, Salisbury, Newbury, Haverhill, and Andover" petition the court to have Pike’s sentence revoked. Thirty-seven of the petitioners, including Richard Singletary, are from Haverhill – representing a large majority of that town. The court, in turn, is "highly indignant that 'so many persons should combine together to present such an unjust and unreasonable request'" in response to the court's unjust and unreasonable judgment. (Chase, p.80) These are the times of their lives. In a world with no Internet or television, few books, and the news of the day passes by word of mouth and pamphlets, what lessons does a teenager take from these kind of events?

This type of controversy is not limited to the colonies. In England, homeland to these immigrant ancestors, the Interregnum is a time of much spiritual exploration. Just as a prime motivation for emigration is the religious freedom spoken of by Robert Pike above, the seeds of change sprout into a variety of belief systems or faiths. As the reader browses the next bit of this chapter concerning the various religious beliefs explored during Jonathan’s teenage years, try listening to Manic Street Preachers Radio for a modern expression of this rebelliousness. Crank up the speakers - if you dare. Some of us may relate to this use of sound to express feeling. Others may find a better appreciation of the Puritan reaction to a similar use of sound and music in their day, when simply singing and chanting one's faith is often unwelcome.

In the early 1650's, George Fox, an ex-army officer and religious sectarian, received a series of revelations from which he understood that salvation from sin was open to all people if they would be redeemed by God's "light of truth" within them. Scripture and even knowledge of Jesus were incidental to the power of God made manifest in the human heart. During the early years of the decade Fox traveled throughout the North and West of England, preaching and converting those sympathetic to radical religion.

Fox's adherents frequently met in silence, waiting upon the spontaneous prompting of the spirit within them before speaking. In contrast to their Puritan neighbors, they believed that the introspective inner light could search and burn out all hidden sins. The process of unrelenting introspection could be accompanied by shaking (hence the name Quaker), crying, groaning, collapsing, and other outward signs of the struggle within. Once this agonizing victory of spirit over human nature had been accomplished, Quakers held themselves to be fully redeemed. Fox understood human perfection to be attainable, for he experienced a vision in which "All things were new, and all the creation gave another smell unto me than before, beyond what words can utter. I knew nothing but pureness, and innocency, and righteousness, being renewed up into the image of God by Christ Jesus, so that I say I was come up to the state of Adam which he was in before he fell." (Enright)

I find it useful at this point to refer to Laurence Claxton and his account of his experimentation with various forms of spirituality that began for him in 1630 at the age of fifteen and lasted to at least 1660 with the publication of his account of it, The Lost Sheep Found: or, The prodigal returned to his Fathers house, after many a sad and weary Journey through many Religious Countrys. While it should not be regarded as an objectively valid report of his infamous activities, I think this autobiographical piece is a fair litany of his views. Little else espoused or published by the free thinkers of the day survives since they were, by definition of the authorities, heretical. Perhaps this survived since, in it, he admits unabashedly to his blasphemous speech and debauching ways. Sexuality and power seemed to be the ever pervasive, underlying, intermingling motivations throughout these controversies. As one might expect, sexuality and power are themes intermingled throughout human history.

For thirty years, Claxton immersed himself in several alternative faiths and preached in some. He was raised Episcopalian – the Church of England in that day – and found himself too far removed from a knowledge of God. He then briefly tried being a Presbyterian and found it profoundly oppressive. A move to the Independents seemed reactionary to the previous experience. In seeking the Truth there, he was instead repelled by an exclusivity and disparity of others that was not reflected in his understanding of Christ. He found himself yet no closer to God.

He then found liberty in the informal sharing of faith in private homes until inspired by Paul Hobson's eloquence to find his own voice as an Antinomian preacher. (Learn more about Winthrop’s political rival, Ann Hutchinson, and the colonial New England expression of this philosophy.) In this phase, Claxton also spent some time as a soldier, before devoting himself to itinerant preaching and found an ability to inspire beliefs in other people.

Next, as a Baptist, he "dipped" many people in an available body of water. This activity warranted disrobing and the wearing of a nightshirt to save spoiling one’s clothes in the water and catching a chill. The authorities considered this naked cavorting and for this, and his popularity at so doing, he was called before Parliament for reprimand. It was also at this time he makes note of affection with women, in particular, including the daughters of one with whom he took shelter while in Suffolk. It is one of these daughters whom he would later profess to having married by his own words in ceremony in her father’s house with his blessing. This, too, was not the orthodox tradition of the time or according to the law. Put under house arrest, he continued to preach from his room until he affected his release with a promise to stop preaching Baptism and dipping people.

He leaves his wife in Suffolk and becomes a Seeker of the Truth. Among others of like beliefs in London, he finds companionship and writes a book. He leaves there to continue his travels with the help and kindness of others, preaching to those that would listen, associating with kindred spirits, and lying with women other than his wife. Eventually, he makes the acquaintance of Abiezer Coppe, a Prophet of the Ranters and author of Some Sweet Sips of Some Spiritual Wine and A Fiery Flying Roll. Claxton enters the wilderness of a loose association known of Ranters, known for their hectic, impassioned, experientially-inspired discourse peppered with biblical references as depicted in this 1650 woodcut from the British Library Board. In this phase, Claxton wrote A Single Eye All Light, no Darkness. It is this association for which he was most remembered (Plant) and the basis for the name of an English Indie Rock band, Laurence Claxson and the Ranters. It is for his writings and this association for which he is brought before Parliament.

Having not found God or the Devil in any of these seven faiths, he turned to those that call themselves Friends and their critics call Quakers. However, he finds them vain and oppressive in their belief that they know best of God’s will, particularly the preaching of George Fox. Claxton is then found in 1650 among the Muggletonians as he writes his memoir.

I relate all this because it seemed a useful way to convey a sense of the beliefs with which Jonathan was directly or indirectly familiar throughout his life. Claxton’s exploits relative to the governmental authorities and the social order are enlightening in the context of the colonial quest for freedom of religion and self-governance. Vestiges of this persist today. This seems to me to be a prevailing theme in Jonathan’s own journey. One has to ask what influence these controversies had on him regardless of any familiarity he may have had with Claxton by name or reputation.

Meanwhile, back in 1652 Newbury, Masachusetts, the town voted to build a school and hire a teacher (Dow, p.70) and no longer depend on Ipswich for such services. Lt. Pike was one of the four men selected to oversee the operation. While Haverhill had grown considerably from the 32 land holders and several families that attended church in the past ten years it had not reached the required threshold of fifty according to the 1647 law.

While Salisbury had sufficient population and established a school about that time, Haverhill did not yet have a "Latin" school to teach reading and writing until the 1660’s. Despite the existence of cart path grade highways, it seems doubtful that Jonathan would have either returned some twelve miles and cross the Powow River to Salisbury or cross the Merrimack by ferry and travel the several more miles to Newbury against the threat of wild dogs, wolves, and Indians in order to attend school on any regular basis. He may have attended Salisbury prior to their move to Haverhill, but was more likely, I think, to have been home schooled.

Because of a 1645 law, all youth from ten to sixteen years of age would be "instructed upon ye usual training days (Saturday), in ye exercise of armes, as small guns, halfe pikes, bowes and arrowes, &c." Jonathan, at this time age 12, would be no exception. His father would have also participated in military exercises on the town commons as part of a "train band" or militia that existed there from Haverhill’s beginnings as a defense against Indian attack. (Chase, p.66) Each citizen was required to provide their own weapon, which they would also bring to church on Sabbath - less they succumb to a surprise attack while congregated in worship, as did happen during a court session in Salisbury in 1653. (Merrill, p.49) In fact, a protocol persisted for many years from the practice of having the men seated together near the door to the meeting house so as to be at the ready. They would take turns stand guard by the door and, at the conclusion of services, exit first as a precaution to ensure the safety of the women and children.

Since the house lots were still clustered near the center of town and as this would seem something of a "right of passage" for the boys, I suppose that some of the wives and their children may have come out to the town green for some of these training days to watch as entertainment while sharing the news of the day. This may have been quite an event on more pleasant days of summer.

The sergeant, an elected position, would put them through their practice at loading (termed "charging") and firing their fowling-pieces. These weapons were crude and difficult to use, but lighter in weight than the muskets of that day; capable of being held to the shoulder and aimed without the use of a stand or an assistant. Speed of reloading properly was of the utmost importance during battle.

The leader would likely first rehearse the basics of pouring the precise amount of powder from a pouch or horn carefully down the muzzle – pointed up - so that it would settle fully in the bottom and not stick to the side. This was best done when the muzzle was yet hot from the previous round to prevent sticking to any moisture that might form a humid days. The correct technique would then include a gentle, but firm, tap of the butt to the ground to set all the powder into place. Then, the round lead shot was dropped in. It, of course, needed to be properly formed and stashed in a ready pouch prior to the exercise.

After that a wad of paper, cloth, or moss could be placed in the barrel and pushed down to the load with a tap or two of the ramrod. Too hard of a tap could bruise the powder, diminishing the explosion, or spread the soft lead, causing the pellet to stick and exploding in one’s face when fired. Firing required priming to get powder positioned behind a small hole and touching the hole with a match to ignite the powder. (Magné de Marolles)

A sergeant so inclined with a playful mood might have raised a twitter from the onlookers by admonishing the men to treat the loading firmly but gently "as though handling a woman."

Targets would be established 70 or so yards away that the boys might be induced to maintain between shots. Firing the weapon required priming, to see powder in the pan, and lighting it with a match. The sergeant would then command "ready, aim, fire! Reload, men." This then repeated, perhaps quite methodically, for some time to improve that all-important speed of reloading. It is not recorded who commanded the Haverhill militia until 1665 when Nathaniel Saltonstall was chosen Captain. (Chase, p.108) One has to suspect he served that role during some of the intervening years as he did for many subsequent years.

As Jonathan enjoys his teenage years, his father is settling his family into a life-long residence in Haverhill. In 1653, Richard receives a division of land there. And in 1655, he becomes a proprietor and town officer, termed "selectman". (Barry, p.392; Hoyt; Pope, p.416) Then Benjamin is born April 04, 1656, to Richard and Susannah. (MA-VR)

This is also an active time for commercial development as one of the first of many mills is approved and built.(Mirick, p.34 ) It would seem the opportune time for Jonathan to learn about their construction and operation.

Religion, social governance, and the courts continue to be intertwined in this society as Mrs. Holgrave, of Salem, is presented to a jury for reproachful and unbecoming speeches against Mr. William Perkins, officer of the church. Her crime is to opine that "the teacher was soe dead" and "the teacher was fitter to be a ladyes chamberman, then to be in the pulpitt." (Essex Court Records, v.I, p.275)

In October, 1657, a law is declared that "the penalty for entertaining quakers should be forty shillings." (Coffin & Bartlett, p.61) The next year more laws are enacted preventing Quakers or their sympathizers from becoming freemen or exercising voting privileges. There were several instances involving numerous men and women prosecuted and imprisoned for being Quakers and, therefore, suspected of witchcraft, as well. On June 3, Quaker Humphrey Norton confronts Governor Thomas Prence during his court appearance for entering the colony contrary to law. December 3, the Plymouth Court attempts to prevent Quakers from coming to Sandwich by sea by seizing any boats carrying them. (Plimouth Plantation; McInnes)

In 1659, several persons were prosecuted and fined for violating the law of 1657 prohibiting the entertaining of Quakers. Among them was Thomas Macy, who explained in letter to the court that he meant no offense. That Edward Wharton and three others came to his house on a hard raining morning and asked directions to Hampton and the distance to Casco Bay. He recognized Wharton and did not ask the other's names yet observed the appeared to be Quakers. They stayed but ¾ hour and spoke with them very little as he was wet from having just been outside and his wife was sick in bed. They went on their way and he never saw them again. Macy was fined 30 shillings and immediately thereafter took his wife and children in an open boat to settle on Nantucket, never to return to Puritan territory. Two of the men, William Robinson and Marmaduke Stephensen were then hung in Boston on December 27th. (Coffin & Bartlett, pp.62-63)

Notoriously, witchcraft and other acts of the devil became a common way to explain the unexplainable. "In 1658, a singular case of this kind occurred in Essex County. The following papers relating to it illustrate the sentiments and forms of thought prevalent at that time, and give an insight of the state of society in some particulars:--"

To the Honored Court to be holden at Ipswich, this twelfth month, '58 or '59.
HONORED GENTLEMEN,--Whereas divers of esteem with us, and as we hear in other places also, have for some time suffered losses in their estates, and some affliction in their bodies also,--which, as they suppose, doth not arise from any natural cause, or any neglect in themselves, but rather from some ill-disposed person,--that, upon differences had betwixt themselves and one John Godfrey [b. 1620; EQC 2:250], resident at Andover or elsewhere at his pleasure, we whose names are underwritten do make bold to sue by way of request to this honored court, that you, in your wisdom, will be pleased, if you see cause for it, to call him in question, and to hear, at present or at some after sessions, what may be said in this respect.
JAMES DAVIS, Sr., in the behalf of his son EPHRAIM DAVIS.
JOHN HASELDIN, and JANE his wife.
ABRAHAM WHITAKER, for his ox and other things.
EPHRAIM DAVIS, in the behalf of himself.

"The petitioners mention in brief some instances in confirmation of their complaint. There are several depositions. That of Charles Browne and wife says: --"

About six or seven years since, in the meeting-house of Rowley, being in the gallery in the first seat, there was one in the second seat which he doth, to his best remembrance, think and believe it was John Godfrey. This deponent did see him, yawning, open his mouth; and, while he so yawned, this deponent did see a small teat under his tongue. And, further, this deponent saith that John Godfrey was in this deponent's house about three years since.
Speaking about the power of witches, he the said Godfrey spoke, that, if witches were not kindly entertained, the Devil will appear unto them, and ask them if they were grieved or vexed with anybody, and ask them what he should do for them; and, if they would not give them beer or victuals, they might let all the beer run out of the cellar; and, if they looked steadfastly upon any creature, it would die; and, if it were hard to some witches to take away life, either of man or beast, yet, when they once begin it, then it is easy to them.

"The depositions in this case are presented as they are in the originals on file, leaving in blank such words or parts of words as have been worn off. They are given in full."

"THE DEPOSITION OF ISABEL HOLDRED, who testifieth that John Godfree came to the house of Henry Blazdall, where her husband and herself were, and demanded a debt of her husband, and said a warrant was out, and Goodman Lord was suddenly to come. John Godfree asked if we would not pay him. The deponent answered, 'Yes, to-night or to-morrow, if we had it; for I believe we shall not ... we are in thy debt.'
John Godfree answered, 'That is a bitter word;' ... said, 'I must begin, and must send Goodman Lord.'
The deponent answered, '... when thou wilt. I fear thee not, nor all the devils in hell!' And, further, this deponent testifieth, that, two days after this, she was taken with those strange fits, with which she was tormented a fortnight together, night and day. And several apparitions appeared to the deponent in the night. The first night, a humble-bee, the next night a bear, appeared, which grinned the teeth and shook the claw: 'Thou sayest thou art not afraid. Thou thinkest Harry Blazdall's house will save thee.'
The deponent answered, 'I hope the Lord Jesus Christ will save me.'
The apparition then spake: 'Thou sayst thou art not afraid of all the devils in hell; but I will have thy heart's blood within a few hours!'
The next was the apparition of a great snake, at which the deponent was exceedingly affrighted, and skipt to Nathan Gold, who was in the opposite chimney-corner, and caught hold of the hair of his head; and her speech was taken away for the space of half an hour. The next night appeared a great horse; and, Thomas Hayne being there, the deponent told him of it, and showed him where. The said Tho. Hayne took a stick, and struck at the place where the apparition was; and his stroke glanced by the side of it, and it went under the table. And he went to strike again; then the apparition fled to the ... and made it shake, and went away. And, about a week after, the deponent ... son were at the door of Nathan Gold, and heard a rushing on the ...
The deponent said to her son, 'Yonder is a beast.'
He answered, ''Tis one of Goodman Cobbye's black oxen;' and it came toward them, and came within ... yards of them. The deponent her heart began to ache, for it seemed to have great eyes; and spoke to the boy, 'Let's go in.'
But suddenly the ox beat her up against the wall, and struck her down; and she was much hurt by it, not being able to rise up. But some others carried me into the house, all my face being bloody, being much bruised. The boy was much affrighted a long time after; and, for the space of two hours, he was in a sweat that one might have washed hands on his hair. Further this deponent affirmeth, that she hath been often troubled with ... black cat sometimes appearing in the house, and sometimes in the night ... bed, and lay on her, and sometimes stroking her face. The cat seemed ... thrice as big as an ordinary cat."

"THOMAS HAYNE testifieth, that, being with Goodwife Holdridge, she told me that she saw a great horse, and showed me where it stood. I then took a stick, and struck on the place, but felt nothing; and I heard the door shake, and Good. H. said it was gone out at the door. Immediately after, she was taken with extremity of fear and pain, so that she presently fell into a sweat, and I thought she would swoon. She trembled and shook like a leaf.
THOMAS HAYNE

"NATHAN GOULD being with Goodwife Holgreg one night, there appeared a great snake, as she said, with open mouth; and she, being weak,--hardly able to go alone,--yet then ran and laid hold of Nathan Gould by the head, and could not speak for the space of half an hour."
NATHAN GOULD

"WILLIAM OSGOOD testifieth, that, in the yeare '40, in the month of August,--he being then building a barn for Mr. Spencer,--John Godfree being then Mr. Spencer's herdsman, he on an evening came to the frame, where divers men were at work, and said that he had gotten a new master against the time he had done keeping cows. The said William Osgood asked him who it was. He answered, he knew not. He again asked him where he dwelt. He answered, he knew not. He asked him what his name was. He answered, he knew not.
He then said to him, 'How, then, wilt thou go to him when thy time is out?'
He said, 'The man will come and fetch me then.'
I asked him, 'Hast thou made an absolute bargain?'
He answered that a covenant was made, and he had set his hand to it. He then asked of him whether he had not a counter covenant.
Godfree answered, 'No.'
W.O. said, 'What a mad fellow art thou to make a covenant in this manner!'
He said, 'He's an honest man.' --
'How knowest thou?' said W.O.
J. Godfree answered. 'He looks like one.'
W.O. then answered, 'I am persuaded thou hast made a covenant with the Devil.'
He then skipped about, and said, 'I profess, I profess!'"
WILLIAM OSGOOD

As this decade draws to a close,

the proceedings against Godfrey were carried up to other tribunals, as appears by a record of the County Court at Salem, 28th of June, 1659:--
"John Godfrey stands bound in one hundred pound bond to the treasurer of this county for his appearance at a General Court, or Court of Assistants, when he shall be legally summonsed thereunto."
What action, if any, was had by either of these high courts, I have found no information. But he must have come off unscathed; for, soon after, he commenced actions in the County Court for defamation against his accusers; with the following results:
"John Godfery plt. agst. Will. Simonds & Sam.ll his son dfts. in an action of slander that the said Sam.ll son to Will. Simons, hath don him in his name, Charging him to be a witch, the jury find for the plt. 2d damage & cost of Court 29sh., yet notwithstanding doe conceiue, that by the testmonyes he is rendred suspicious."
"John Godfery plt. agst. Jonathan Singletary defendt. in an action of Slander & Defamation for calling him witch & said is this witch on this side Boston Gallows yet, the attachm.t & other evidences were read, committed to the Jury & are on file. The Jury found for the plt. a publique acknowledgmt, at Haverhill within a month that he hath done the plt. wrong in his words or 10sh damage & costs of Court £2-16-0."
Godfrey was a most eccentric character. He courted and challenged the imputation of witchcraft, and took delight in playing upon the credulity of his neighbors, enjoying the exhibition of their amazement, horror, and consternation. He was a person of much notoriety, had more lawsuits, it is probable, than any other man in the colony..."

The preceding documents some of the social hysteria regarding witchcraft prevalent among the Essex County colonists, yet 30 years before the infamous witchcraft trials of Salem. (Upham, pp.429-433; Ray v.II, pp.157-161) It also serves to highlight just some of the numerous incidents in which John Godfrey, quite apart from any other in the colony, seems to use the superstitious nature of the common religious beliefs of the time to take advantage, to extract some payment, or for entertainment. And he usually escapes punishment. He may even have established a reputation for manipulating the courts as the herdsman sometimes acts as attorney for others in pressing charges against his neighbors.

Superstition, litigation, prejudice, persecution of Quakers and others that would question authority - it is in this environment in 1659 that Jonathan and Mary probably marry and have their first child, Esther, at Haverhill or Newbury. How their romance began is unrecorded. The Singletary's lived on one side of the Merrimac and the Bloomfields on the other. So contact was not likely daily. We have seen that Richard was settled in Haverhill for a few years. And, according to the 1698 will of William Dole, the Bloomfield family lived adjacent to the Dole and Spencer farms near the Lower Green in Newbury. (Currier, p.18) Perhaps their romance was kindled early in the year at the wedding of Jonathan's 16 year old sister, Eunice, who is said to marry 31 year old Thomas Eaton on January 6, a day before her 17th birthday and just a couple weeks before Jonathan's 19th birthday. The vital records are unclear on this wedding date as the VR of Andover reads "January 6, 1658" (MVRP) and Haverhill records read "Dec. ––, 1678 [1658?.]" (MVRP) Noting that this is also an awkward date reference to translate from the double-dating system of that time, the true date is either the 10th month [December] 1658/59 or the 6th day of the 11th month [January] 1658/59, I am accepting here January 6, 1659, give or take a couple weeks.

References

A Sketch of the History of Newbury, Newburyport, and West Newbury, Joshua Coffin and Joseph Bartlett, 1845.
An Essay on Shooting, Gervais François Magné de Marolles, 1789.
British Civil Wars, Commonwealth and Protectorate, 1638-60, David Plant, 2010.
Early Vital Records of Massachusetts, 1600-1850, Massachusetts Vital Records Project, 2005-2010.
History of Amesbury, Joseph Merrill, 1880.
History of Framingham, William Barry, 1847.
The Oppression of Prophecy: Quaker Women in Late Seventeenth Century Yorkshire: Writings by Judith Boulbie and Mary Waite, an electronic edition., Amy Enright, 2005.
Old Families of Salisbury and Amesbury, David W. Hoyt, 1889
"Ould Newbury": Historical and Biographical Sketches, John J. Currier, 1896.
Pioneers of Massachusetts, Charles Henry Pope, Heritage Books, 1900.
Timeline of Plimouth Colony 1620-1692, Plimouth Plantation, 2008.
Records and Files of the Quarterly Court of Essex County, Massachusetts, Volumes 1-4, Massachusetts County Court (Essex County), George Francis Dow, Massachusetts. Inferior Court (Essex County), Essex Institute, 1921.
Records and Files of the Quarterly Courts of Essex County, Benjamin Ray, The Rector and Visitors of the University of Virginia, 2002.
Salem Witchcraft, Volumes I and II, Charles Upham, 1969.
The Colonial History of Hartford, William DeLoss Love, 1914.
The History of Haverhill, Massachusetts, Benjamin L. Mirick and John Greenleaf Whittier, 1832.
The History of Haverhill, Massachusetts, George Wingate Chase, 1861.
The Quaker "Invasion" and Religious Violence in Massachusetts, Andrew McInnes, 2007.

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1660-1669: Young Adulthood, the Trials of John Godfrey and a Move to Connecticut

1670-1679: Early Woodbridge Years and the Dutch Council of War Episode

1680-1689: Jonathan, the Quaker Preacher, On the Road with Case's Crew

1690-1699: Retirement in Woodbridge

1700s: The Twilight Years and Beyond

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