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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

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

The 17th century sees much religious turmoil with several Christian sects actively practicing and prostelitizing their beliefs as introduced in the chapter on the 1650's above. That turmoil is projected to the American colonies and some places were more tolerant of diversity than others. New Amsterdam and Long Island under the Dutch are areas where freedom of religion is tolerated at times. Plymouth and Massachusets Bay are infamous for their exclusively Puritan ways, frequently reinforced by imprisonment, the whip, and banishment or execution. The Society of Friends, known as Quakers to their detractors, are very active where tolerance prevails, like Connecticut, Rhode Island, New Jersey, and Pennsylvania. Their beliefs focused on finding God within themselves and the maturing of the soul, taken from bible passages in Mathew 6:22-23, Luke 12:34-36, and 2 Corinthians 1:12 regarding a Single Eye or Inner Light. (PBM) They are then, as today, Seekers of Truth. Their worship services are more an ongoing debate with each other rather than a hired minister to preach to them strict rules of faith and the memorization of catechisms like the authoritarian Puritans or Catholics. Furthermore, they maintain an equality of the sexes. For these practices and more, they become such a threat to the Puritans that it is illegal for them to set foot in the Massachusetts or Plymouth Colonies just as it is illegal to speak with or allow a Quaker into one's home. The punishment is most severe as noted above. Perhaps the severity reflects a desperate need for control.

As the congregations of Friends grow, they become more organized, build meeting houses, and devote their monthly meetings to record keeping. Some of the Friends resist this trend toward religious order and prefer worshiping in each other's homes to a central meeting place. They interrupt meetings with outbursts of argument, singing, exaggerated motion, and noisemaking that is said to sometimes devolve into howling. Friends tend to laugh at them. Puritans, hearing of these unconventional ways, are horrified and begin ascribing this behavior as standard Quaker practice and an example of demonic possession. This new movement is, rather, a persistance of the Society's original beliefs. George Fox, founder of the Society of Friends in England, makes a distinction between music as a secular diversion and religious song and music. The latter are spontaneous expressions of the spirit working in an individual, much as speaking in meeting. Written words, sung in unison in a religious setting, are seen as being man-made, not God inspired, and so false and lacking integrity. In an epistle of 1685 Fox clarifies the Friends' understanding of music: "Now friends, who have denied the world's songs and singing; sing ye in the spirit, and with grace, making melody in your hearts to the Lord." (Haverford College)

In America, Samuel Banks of Connecticut and Thomas Case of Long Island promote this philosophy as leaders of the Singing Quakers movement within the American congregations of the Society. Case, his wife, Mary, and followers are arrested for their activities as early as 1675. When too many visit Case in jail privileges are revoked. (Onderdonk, p. 8) I note that Onderdonk, in a footnote reference, misrepresents Savage's assessment of Case's commitment to the Inner Light. The New England Register (Savage, p. 346) describes:

THOMAS CASE, Fairfield, removed to the Dutch about 1664, and is by Mather (who is always liberal in obloquy against adherents of George Fox), called a villain, Magnalia. VII. 25. We hear not any reason for such epithet except his Quaker habit. influence among the followers named by the great ecclesiastical historian "Case's crew," at Southold, L. I. where, he sorrowfully adds, "to this day (1699), the sect is known." He was several times imprisoned for his cause, and by such treatment not probably induced to reject the inward light; and died 1692, perhaps unmarried certainly without issue.

In his Magnalia Christi Americana (Mather, Robbins, pp. 528-530), written 27 years after the incident, Cotton Mather describes a 1680 conversion of a young woman to the Friends faith. With terms like prenaturally, dead of night, doleful, and fearful apprehensions, he seems to embellish the story to ferment distrust and antagonism of Quakers as follows:

Some of Case’s crew howled a young woman into their company, who immediately fell to railing on all the world, and then to raving at such a rate, that several persons watched her, though she was now grown so preternaturally strong, as to break away from them, lrt ‘em do what they could. In the dead of the night, those that watched her heard a doleful noise, like the crying of a young child, in the yard or field near the house, which filled the auditors with fearful apprehensions; but the young woman then violently broke from them, saying, “The Lord calls me, and I must go!” It was a considerable while before they could find her, and when they did find her, she was bereaved of her understanding, full of horrid and uncouth actions; and so she continued until justice Wood, by the use of means, recovered her, which none of her quaking friends were able to do; but this convinced the neighbours that the devil was among them!

Through most of 1680, New York Governor Edmund Andross tries to assume authority of the colony just across the river and escalates the conflict with East Jersey Governor Philip Carteret by having him attacked in his bed in the dead of night and abducted to imprisonment and trial in New York. (Dally, p. 89) Late this year, on Novemebr 16, Samuel Dennis and Daniel Robins are tasked by the town "to superintend the construction of a causeway over the meadow [wetland] from Dunham's mill to the upland on the other side of the stream - John Bishop, Junr., to build 'a good horse bridge' over [Woodbridge] Creek." At a later town meeting, the 'horse bridge' idea is revised to a 'good cart bridge.' (Dally, p. 91) It would seem this is the first incarnation of the current Port Reading Avenue crossing, whose subsequent expansions and improvements over the next 300 years will nearly obliterate all evidence of the historic mill. (Starbuck, p.12 )

On August 22, 1681, about a year after the marriages of their eldest two daughters, Benjamin is the last child born to Jonathan and Mary. (Dally, p. 327) In early November, Jonathan Dunham alias Singletary is first reported to be in the Singing Quaker movement, specifically as one of Case's Crew. In a letter originally sent to Increase Mather and reported by him and, later, his son, Cotton Mather, we have the following story.

… a Man whose Name was Denham, with Two Women, all belonging to Case's Crew, went unto Southold upon Long-Island, where they met with one Samuel Banks of Fairfield, the mose Blasphemous Wretch in the World. These joining together with some others of their Brand at Southold, went into the company of one Thomas Harris, a Young Merchant of Boston, who had before this been a little inclining to the Quakers; and they fell to Dancing and Singing after their Devilish manner about him. After some time, Thomas Harris fell to Dancing and Singing like them, and speaking of Extra ordinary Raptures, and calling those Devils that were not of this Religion, and a perfect Imitation of all their Devilism. When he had shown these Tokens of Conversion, as they accounted it, they solemnly admitted him into their Society, and one of them thereupon promised him, Henceforward thy Tongue shall be as the Pen of a ready Writer, to declare the Praises of our Lord.

The Young Man, who before this was of a compos'd Behaviour, now ran about with an odd Note of Joy! Joy! Joy! And called them Devils that any way opposed him, and said, (more than he intended) that his own Father was a Devil! Quickly after this, going to Lodge at a Farm not far off, where dwelt a Quaker of the Same Spirit, he would go to Bed before the rest of the Family; but upon another Young Man's coming to him, he said, he must get up and return that Night unto Southold, where he had left his Company; and though the Young Man would have persuaded him to lye until Day, he would not be persuaded, up he got, and went his way.

Within some while he was missing, and upon enquiry he could not be heard of, only his Hat, and Gloves, and Neckcloth were found in the Road from the Farm to the Town: Two Days after which, Banks looking into a Bible, suddenly shut it again, crying out, his Friend Harris was dead. On the Day following Harris was found by the sea-side, about a quarter of a Mile from the place where his Appurtenances had been found before, having Three Holes like Stabs in his Throat, and NO Tongue in his Head, nor the least sign thereof; but all clear to his Neck-bone, within, his mouth close shut, and one of his Eyes hanging down upon his Cheek out of his Head, that although it was whole there, it was hardly to be come at. This was the end of a Tongue that was to be as the Pen of a ready Writer!

The Night after he was Buried, Colonel Young, the High Sheriff, as himself assured me, was in the Dead of the Night awakened by the Voice of this Harris, calling very loudly at his Window, with a demand of him to See Justice done him; the Voice came Three times that Night with the like demand; and the Night after it came into the Colonel's House, close to his Bedside, very loudly repeating of it. But the Auther of the Murder could never be discovered!"....... (Mather, Robbins, pp. 528-530)

Cotton Mather uses the incident to both inflame the superstitious imaginings of his followers and cast blame most foul upon the Friends - not otherwise known for violence. The same cannot be said of the corporal punishment prone Puritans, like Mather. The writer of the report, who today would be a prime suspect, is applauded by Mather with that anonymous phrase a good hand that also protects his identity.

Wibur House great roomThe group travels about Long Island and across the East River to Connecticut and Rhode Island singing, dancing, and spreading their gospel. Where welcomed, they celebrate their faith by pushing back the table and chairs in the home's great room to make space for holding hands and dancing about in a circle by the fireplace. As noted in the discussion of Jonathan's adolescence, homes at that time are typically of two stories with a "settle" adjacent to the ceiling-high fireplace. A table and chairs for dining and socializing occupies much of the floor space. Such an arrangement is depicted in this photo of the historic Wilbur House in Little Compton, Rhode Island - located a short distance from an event discussed below.

On April 11, 1682, Susannah (Cooke) Singletary dies at Haverhill, Massachusetts at about 66 years of age. (MVRP) While it would be of interest to know how and when Jonathan received this news, I find no record of correspondence among family members even though they were literate when many were not. The next time we can place Jonathan in New England is the following summer.

In July, 1683, a year after the death of Jonathan's mother, we have another event that is rife with supposed bizarre actions and lacking in reliable facts. Cotton Mather cites this also in Remarkable Providences as a further, irrefutable evidence of Quaker devilishness. Again from the Magnalia Christi Americana of 1707 (Mather, Robbins, pp. 528-530), Increase Mather relays the tale as follows.

I’ll give but one instance more of their exorbitancies. It was much the same time, that one Jonathan Dunen, of Case’s crew, drew away the wife of a man to Marshfield in Plymouth-colony, to follow him, and one Mary Ross falling into their company, presently was possessed with as frantick a daemon as ever was heard of; she burnt her cloaths; she said that she was Christ; she gave names to the gang with her. as apostles, calling one Peter, another Thomas; she declared, that she would be dead for three days, and then rise again; and accordingly she seemed then to die. Dunen then gave out that they should see glorious things when she rose again: but what she then did, was thus: that upon her order Dunen sacrificed a dog. The men and two women danced naked altogether; for which, when the constable carried ‘em to the magistrates, Ross uttered stupendous blasphemies, but Dunen lay for dead an hour on the floor, saying, when he came to himself, that Ross bid him, and he could not resist.

O Capita Anticyris vix Expurganda duabus.*

*O heads too crazy for a double course
Of bellebore to clear!

The Court Record of the Plymouth Colony reports their prosecution for this event. Members of the court are Thomas Hinckley, Esq, Governor, William Bradford, Esq. Deputy Governor, John Aldin, John Freeman, James Browne, Daniell Smith, Barnabas Laythorpe, and John Thacher, Assistants. (Shurtleff, pp.106)

Whereas Jonathan Dunham, allies Shingleterry hath longe absented himselfe from his wife and family, tho advised and warned by authoritie to repaire to them, and for some considerable time hath bine wandering about from place to place as a vagabond in this collonie, alsoe deseminating his corrupt principles, and drawing away another mans wife, following him up and downe against her husbands consent; and att last hee meeting with and accompaning a younge woman called Mary Rosse, led by inthewsiasticall power, he said hee must doe whatt shee bad him, and according did, both of them, on her motion, att the house of John Irish, att Little Compton, kill his dogg, against the declared will of said Irish; and although hee put them out of his house, yett they would goe in againe; and according to theire anticke tricks and foolish powers, made a fier in the house, and threw the dogg upon it, and shott of a gun severall times, and burnt some other thinges in the house, to the hazard of burning of his house and younge children, keeping the dores and not opening them to the said John Irish when hee come with some of his naighbours to rescue the same; to the disturbance of his majesties peace comaunded, and against his lawes.

This Court centanced the said Jonathan Dunham to be publickly whipt att the post, and required him to depart forth with out of this collonie, which if he delay to doe, hee shalbe tooke up by the constable where doth vneccesarily stay, and he againe whipt and sent out of the colonnie; and soe served as oft as he shall unessesaryly returne into it to deseminate his corupt principles.

And the said Mary Rosse, for her uncivell and outrageous railing words and carriages to the Deputie Gouvenor, and afterwards before the whole Court, superaded to her former anticke actings as aforsaid, is centanced to be whipt and conveyed from constable to constable out of this gouvernment towards Boston, where her mother dwells. (Shurtleff, pp.113-114; Case)

John Irish, like Jonathan Dunham alias Singletary, is a first generation colonist and a carpenter by trade. He is the son of the respected Puritan roper and farmer of the same name who was part of the John Howland raiding party favored by Governors Bradford and Winthrop in the 1634 colonial border and trade dispute. In his youth, John Irish, Jr., was a favored servant of Miles Standish and remembered in Standish's will. He had also been a neighbor of John Alden. A few years before this event, he was the local constable and is the recently appointed Surveyor of the Highways in Little Compton. So he is well known and in excellent personal standing with the court.

In 1683, the Irish family is living in a typical two-story house of the day positioned on a large lot (#16) along West Main Road atop a graceful slope with a commanding view of the bay below. Household members are John Irish, junior, age about 42 yr; his wife, Elizabeth, age 33yr; David, 9yr 5mo (twin Elizabeth died young); Jonathan, 5yr 1mo; Joanna, 2yr 1 mo; Sarah, 6 mo. Ironically, there is a historic Friends Meeting House built in 1815 on the Irish property and situated directly across the road from their residence. (Irish and Irish; Irish; Shurtleff, pp.110-111 )

Friends, singing or otherwise, are not known for home invasions, firing guns, sacrificing animals, or burning items or homes. This would also be out of character for Jonathan, monogamous father of eight, builder, miller, and faithful public servant. We do not have any statement by him, Mary, or anyone else present. This leaves us with several questions, the answers to which could paint a very different picture and provide a plausible explanation.

Does John Irish come home after the Friends are invited into the home by his wife? Has the furntiure been pushed aside to make room for dancing, inadvertantly blocking the door? How could they return to the home after John Irish expels them? Is Mary lying on the floor re-enacting death and resurrection as described when Irish's dog jumps through a window and attacks her on the floor? Is she afraid of dogs or did she cry for help in fear for her life? Just how does the dog die? Is the dog cast aside by Jonathan to protect Mary and landed on an andiron, pot, or directly in the fire? Just who shoots off who's gun and at what? As noted earlier, people carried flintlocks in those days and those weapons were difficult and time-consuming to load and fire. So how could any one or two people "shoot off a gun several times"? If Mary burns all her clothes as a sacrificial ritual, what is she wearing when taken to court?

These are plain questions that would be asked in any fair hearing today yet not addresed in the record of this court. Notably, the punishment is as it had been for any Quaker "deseminating his corrupt principles." Preaching his faith, is repeatedly mentioned as if that is the underlying reason for prosecution at a time and place where Friends are permitted. Since we see in the previous discussion of John Godfrey, who fires a chimney and kills a man's wife, setting a fire, shooting a gun, killing a dog, or endangering a family would warrant only a monetary fine in Puritan Massachusetts. It is religious freedom that warrants corporal punishment in either colony.

Jonathan and Mary's daughter, Eunice, dies on December 5, 1684. (Dally, p. 327) A year plus later and less than three years since Jonathan's and Mary Ross's banishment from Plymouth, the town is again concerned about others infringing upon their territorial rights. Under the circumstances suggested below, it seems the town chooses it's most upstanding and trusted citizens for the task, including one Jonathan Dunham.

At the Town Meeting of the 31st of May [1686] the following order passed unanimously: "that if at any time it Shall So hapen that any person or persons whatsoever whether Neighbors or St[r]angers Shall act any Manner of trcspas against, Jnfringe, Jntrench or Jncroach upon the Rights, Libertys or previledges of this towne or Corporation of Woodbridge; or act any way against the Prudential orders of the Same: that then all and Every Jncroachmcnt Trespas or act: with the Name of the person or persons by whome it is Done, Shall forth with be given into the Committy Made Choice of by the tovvne for that purpose, or to one or two of them, to the End the Matter be forth with Jmparted or Communicated to the Rest, which Comitte hereafter Nominated are hereby Jmpowered to take Cognizance of Consult about, and Determin as the Major part of them Shall agree upon Conclution of any Such Matter or thing, and to appoint one, two or three more or Less of themselves, or any other according to their Discretions in the townes Behalf, as the Matter Shall Require, to Summons, arest. Enter plea action or Declaration against, and in Course of Law, amply and fully to procicute to the full all Jntents and purposes any action or plea So Entered, and also to Defend any action and answer any plea that may Be Entered or made against the towne By any person or persons whatsoever, or that may be Entered or Comenced against any particular person or persons, wherein the Right, title, previledge or Interest of the Town or Corporation may Be Directly Concerned, taking profit or Loss, with the Standing or falling of Such Case or Cases So Commenced, or plea or pleas Entered: the towne holding for good what from time to time the Said Comitte Now, or hereafter By them to Be Chosen Shall Lawfully Do or Cause to be Done, in or about the Before mentioned premises Defending and Maintaining them in the Same."

This looks a great deal like a Vigilance Committee, and we can imagine only two reasons for its existence: either the Piscataway men were contemplating another raid on the Woodbridge boundary, and this was intended to intimidate them; or dishonesty and rascality were so prevalent that such a measure as this was necessary for public security. We have stated, in a previous chapter, that the tone of society in general was very low in the settlement in consequence of the lack of moral and religious influences; so that it is not improbable that out of this fact grew the necessity of this committee. Jonathan Dunham, Robert MacCleland, Capt. Pike, Nathaniel Fitz Randolph, and Samuel Moore were elected under the provisions of the town order. (Dally, p. 105-107)

A monthly meeting of Friends at Amboy was established in 1686 as part of Shrewsbury [Shrewsbury and Rahway] Quarterly Meeting; it began to circulate to Woodbridge in 1689. From 1689 to 1704, this meeting was discontinued due to the Keithian Separation. In 1706, the monthly meeting was reestablished at Woodbridge. In 1763, Woodbridge Monthly Meeting began to circulate between Plainfield, Rahway, and Woodbridge. In 1769, the monthly meeting removed from Woodbridge and alternated between Plainfield and Rahway. Its name was changed to "Rahway and Plainfield Monthly Meeting." (Bryn Mawr)

On December 29, 1686, Sir Edmund Andros arrives as Captain General and Governor in Chief of the Dominion of New England, which includes New York and New Jersey as well as New England. Under his regime many government functions move to Boston, causing Plymouth residents great inconvenience. (Plimouth Plantation)

February 15th of the following year, the town meets to prepare for the second division of land. Ten of the freeholders are tasked to perform the survey, define, and number the 60 acre lots. Three of these are directed to supervise the effort. They are Surveyor General Robert Vauquillen, Jonathan Dunham, and Samuel Moore. Once again and yet just a few years after the bizarre reports of his Quaker preaching in Plymouth, Jonathan is entrusted by the town with a position of responsibility. (Dally, p. 108-109)

In the autumn of 1687, Jonathan and Mary's fathers both die. According to his estate inventory, Thomas Bloomfield passes on September 21 at about the age of 70. Three days later, Jonathan is one of three that inventory the estate of £204.12.6, including "2 Bibles, 3 bound books and Perkins Works, unbound." The archives also record that the will is written in 1684 and proved in 1686, lending confusion about the date of his death. (NJ Archives, 23:42-43; NJ Archives, 21:113) One month later on 25 October, Richard Singletary, dies at Haverhill in his 102nd year according to Haverhill records. (MVRP) Depositions by him in 1662 would have him as young as 88 at the time of his death, making an reliable account of his age difficult. (Ray, v.3 pp.6-7)

In 1688, William Ellison (-1707) marries Mary Singletary (1663/4-). (Torrey, p. 249) On April 22 of that year, news of the accession of William and Mary to England’s throne reaches Plymouth and the colonists rise up against New York Governor Andros. Thomas Hinckley resumes the governorship of Plymouth Colony after about one and a half years under Andros. (Plimouth Plantation)

On November 20, 1689, Thomas Adams deeds to James Seaton, both of Woodbridge, 30 acres out of the farm grantor lives on, between Nathaniel Fitz Randolph's property and Cedar Cove, near Richard Pattershall's land, because James Seaton marries grantor's daughter Rebeckah. (NJ Archives, 21:169) Then, on December 2, Jonathan Dunham deeds to Mary Ross a house and lot in Woodbridge with the consent of his wife, as detailed below. On December 22 of this year, Jonathan Dunham gives a deed to James Seaton in trust of his sons Jonathan, David, and Benjamin Dunham for all his real property on Cannoo Hill; son-in-law Samuel Smith is mentioned. (NJ Archives, 21:169)

Woodbridge in East Jersey, December the Second Anno Domini one thousand Six hundred Eighty and Nyn. Know all men by these presents that I, Jonathan Dunham of the Province, Town and Corporation above said with the Consent of Mary my wife. In consideration of a certain sum of Current Silver Money of Boston in New England the tenth day of August last past in Boston by us then and there Received and more Money Goods and Merchandise the Second day of November Last past here to us in hand and secured. The Receipt whereof I doe herby Acknowledge myself to be fully satisfied with and for other good and just Causes me thereunto moving have Given Granted and Sold unto Mary Ross formerly of Boston in New England, the daughter of John and Mary Ross formerly of Boston aforesaid, the which said Mary Ross now in this place Residing I the said Jonathan Dunham hath from me my heirs, executors and Assigns for Ever Alienated and to her said Mary Ross Granted bargained and Sold enfossed and confirmed and delivered unto her possessione my late dwelling place in Woodbridge with all that part of my house lot on the South side of the highway where the said House is now standing with a frame for a dwelling house foure and twenty foot Square in Length bredth and height under the Top of the Roof and a frame for a Merchants Shop twelve foot square in Length bredth and height under the Top of the Roof to the frame of the said house as Near the Creek River or Water side as may be without Annoyance of floods and accomplished with all convenient speed the said Dunham being not to build any other frame for any other persone till this aforesaid he done on the said land which contained about six acres more or less of Upland Low ground, pasture and marsh with all fencings Edifices and Buildings Gardens Enclosures Apple trees and other trees Timber Wood Water stones Oar Mines and Minerals (the fifth part of Gold and Silver only excepted) with all outlets inlets and passages by land or water with all Improvements thereon made and all appurtenances and priviledges thereonto belonging And also my Freehold in this Town and Corporation of Woodbridge all aforesaid Privilledges premised from hence forth to be and Remaine in and unto the peaceable possession Improvement and sole disposal of the said Mary Ross her husband, her heirs, Executors Administrators and Assigns for ever as she shall see cause to order and dispose the same free from any former bargains sale mortgage or Intaignelement what soever without Sett disturbances or Mollestation by me the said Jonathan Dunham or Mary my wife or any of our heirs ever Laying Claims from by or under us or our heirs or by any of ours or their means approbation Sufferance or procurement and to their Warranty making good this sale and performance of ye premises herein contained. Wee the said Jonathan and Mary Dunham doe buid [bind] ourselves our heirs Executors and Assigns as witnes our hands here annexed and seales affixed

Jonathan Dunham
Mary Dunham

signed sealed and delivered in the presence of
James Seatoun [Seaton/Seatown] & Ja. Emmott. (NJ Archive, 21:169)

 

References:

Book of Martyrs, George Fox, .
Council for Northeast Historical Archaeology Newsletter, Number 65, David Starbuck, October 2006.
Descendents of John Irish: the immigrant, 1623-1963, and allied families, Willis Luther Irish and Stella Bertha (Putnam) Irish, 1964.
Documents Relating to the Colonial History of New Jersey, Vol. XXI, 1664-1703, William Nelson, 1899.
Genealogical Dictionary of the First Settlers, Volume I, Savage, 1860.
Irish Index Page, Leonard Irish, 2010.
Magnalia Christi Americana: or, The ecclesiastical history of New-England ..., vol. II, Cotton Mather, Thomas Robbins, 1858.
New England Marriages Prior to 1700, Clarence Almon Torrey, 1985.
Providence Baptist Ministries, PBM Desktop Publications, 2010.
Queens County in olden times, Henry Onderdonk, Jr, 1865.
Records and Files of the Quarterly Courts of Essex County, Benjamin Ray, The Rector and Visitors of the University of Virginia, 2002
Records of Colony of New Plymouth in New England, Court Orders: Vol. VI, 1678-1691, Nathaniel B. Shurtleff, M.D., 1856.
Records of Rahway and Plainfield Monthly Meeting, Bryn Mawr, 2010.
The Sermon on the Mount, Providence Baptist Ministries, 2009.
'Sing ye in the spirit': Music & Quakerism in Harmony, Haverford College Library Special Collections, 2004.
Timeline of Plimouth Colony 1620-1692, Plimouth Plantation, 2008.
Woodbridge and Vicinity, Rev. Joseph W. Dally, 1873.

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1690-1699: Retirement in Woodbridge

1700s: The Twilight Years and Beyond

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