'Arnold was committed to Lincoln Goale (or Castle) with two
others, John and Richard Pidd, on 23rd September,
1658, on a Tythes charge at the suit of George Farthing where they remained many weeks. Arnold Trueblood died in
the Goale, the others were released by Committee of Parliament. . . .'
Arnall by 1654 became a Quaker, and his name was changed to Arnold. Both had sons born close to the same time period and both bore the name of John. At the time of publication of the book, which John was our John was not truly known. It has since been discovered that John's father was in fact Arnold of Beckingham, Lincolnshire. The link was that of the will of William Burdett, which records show that after the death of Arnold Trueblood, his wife Mary married William Burdett and the three known children of Arnold are named in the will of William Burdett along with his wife Mary. Also in the Lincolnshire Archives is found the entry for Fulbeck Monthly Meeting held 4/5/1679. . . . "It is desired that Friends of Beckingham Meeting doe enquire into the clearness and honest walking of John Trueblood: and accordingly send a Certificate to Friends at London that he may proceed in Marriage according to Truth". . .This entry links our John, who married Agnes Fisher the following month in London, to Lincolnshire..specifically Beckingham. Arnold Trueblood, the Quaker martyr of Lincoln Castle, was Arnold of Beckingham. Mary, Arnold's wife married William Burdett, both of Beckingham on 3/31/1660. William's will is dated 1679 and names his three stepchildren and his wife Mary in the will.
. . .and lastly I do appoint and ordain in case my wife should die without making an Will, that my appointed Thomas Symons and Jeremiah Symons to take my estate into their possession and care for the good of my children, and bring them up according to their discretion, as witness my hand. . .
Of course the old English
custom of land being inherited only by sons leaves nothing except moveable
goods for the daughters. The only moveable goods inherited by John and
Agnes's daughters is listed in Agnes will as "negroes bequethed to above".
As for the land, that was to go to John and Amos as recorded in the "North
Carolina Land Grants (1663-1700)". (click
here to see a copy of this land grant)
John and Amos grow to manhood before any recorded mention of them can be found. They, no doubt, were reared in the Quaker faith, since Thomas Symons (or Simons) and Jeremiah Symons were among the early Friends in Albemarle. The Friends, however, were not always able to hold their young people within their protective arm. Such must have been the case with John and Amos Trueblood, since they are referred to in the original minutes of a Quaker meeting at Symons Meeting House as being "of the world." Thus, Catherine Cartwright marries John Trueblood and Elizabeth Cartwright marries Amos Trueblood in a double civil ceremony "before a Justice".
Catherine and Elizabeth (Cartwright) Trueblood are daughters of Thomas and Grace (Halley) Cartwright. Thomas and Grace were married in the Symons MM, 4-4-1693, and were members in good standing of the Friends Society until the marriages of their daughters. After the usual procedure of visiting the girls and their mother, Grace, the Friends disowned them. Catherine and Elizabeth on 6-18-1715, and Grace on 4-21-1716. Thomas Cartwright, thier father, was deceased by this time and thus escaped condemnation.
Catherine (Cartwright) Trueblood died soon after the birth of her third child, before 1728, and John Trueblood remarried a second time to Sarah Albertson, daughter of Esau and Sarah (Sexton) Albertson sometime between 1725 and 1730. Amos and Elizabeth later rejoined the Quaker faith. Elizabeth requested reinstatement, and Amos and thier children asked to be taken under the care of the meeting at Symonds Creek sometime before 1738. This is based on a journal entry of Friend Thomas Chalkley where he mentions holding meetings;
"Third day of the week, being 13 of 4 mo., 1738 at Jacob Butlers, fifth
day at Samuel Newbeys, first day at Little
River, fourth day at Paspotanck and fifth day (21st 4 mo 1738) at Amos Trueblood up Paspotanck River."
Evidently, Amos and his family lived on the east side of the Pasquotank river, since the difficulty of their meeting with the Newbegun MM is recorded in the minutes;
1745, 10, 5. Because of difficulties of attending mtg. at
Newbegun Creek, mtg. allowed at Amos' (Trueblood)
In the sale of his land
to John his brother in 1718 which consisted of 300 acres on the Log Bridge
Branch, one can assume by the words "for diverse reasons and consideration"
in the deed, that some of the reason he did this may have been because
of the disownment of his wife from Symons Creek. He then moved to Mill
Creek to the land that his wife had inherited from her father Thomas, which
was farther south and on the opposite side of Little River MH in Pasquotank
The children and grandchildren of both John and Amos acquired more land and continued to grow as a family. We really have no idea of what hardships they faced or how hard their every day lives were. They all believed strongly in their Quaker beliefs and lived life accordingly, but when the issue of slavery came up, this caused many problems with alot of the Trueblood's as it did with all Quakers. The Society of Friends used a system of graduated steps to increase sensitivity to the evil of slavery; a series of "queries" in the book of Discpline. Under the heading of "Negroes and Slaves," twenty-four manuscript pages of entries, dated 1688 to 1790, record each step of the process by which the Society of Friends in America freed itself from slave-holding.
1696 advice against the importation of Negroes
1754 advice against buying any slaves
1758 appointment of a committee of five to visit all Friends who hold slaves and persuade them to set
their slaves at liberty
1762 Quarterly and Monthly Meetings are instructed to deal with Friends that still own slaves
1766 the Yearly Meeting declares that Quaker slave-holders who "continue to reject advice of their brethern"
should be disowned by their Meeting. Also in the "Queries" of 1766 was the question which asked
whether they use well "the ones who are set free and educate and encourage them in a religious and
Thus, in the same year that the Declaration of Independence proclaimed
that "all men are created equal, that they are endowed by their Creator
with certain unalienable Rights, that among these are Life, Liberty, and
the pursuit of Happiness," the Quakers made their own declaration which
took these words at their full value. "They did not support their revolution
by violence, but nonetheless they carried it through in a throughgoing
Friends in North Carolina had a difficult time freeing their slaves because the freed men were captured and sold to harsher masters. In North Carolina and Georgia, the producers of rice and indigo furnished a barrier to immediate extension of the policy of emancipation. A slave imported from Africa paid for himself in one year in the production of rice. To do away with slavery would upset the whole financial and social status quo; therefore, laws were passed in North Carolina forbidding anyone to free slaves.
The Quaker Truebloods, who had accepted without protest insults against their Quaker discipline, their mode of dress, and their simplicity of living, would not, by the mere act of remaining in North Carolina, give approval to a system which enslaved a brother man. Thus, they turned their backs on the dear homes and Friends who could not leave and moved on to a land of freedom for all. They migrated westward in covered wagons to Ohio, Indiana, Kentucky, and beyond. Truebloods took with them the same faith, the same Bible, and the same determination to conquer the wilderness that their first American ancestors, John and Agnes (Fisher) Trueblood had brought to this country. There they continued to raise their voices against slavery. Many Quaker homes, served as stations of the Underground Railway which kept slaves hidden and aided them in their escape to the North. Quakers became part of the Underground Railway because they were convinced that they were right in God's sight, even though they knew they were breaking man-made laws. This is an example of how strongly the Friends believed in their faith and would be willing to sacrifice everything for their beliefs.
There are many Trueblood's in America today. How many of them are still Quakers is unknown to me. It does seem that many of us, those that are not Quaker's, still have some of those fundimental beliefs in equality, simplicity and honesty. I know I personally am honored to have such a rich heritage and proud to be a Trueblood decendant.