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Descendants of William De Shackelford

Generation No. 6

Child of C


Notes for W

William Darnaby married Diana Shackelford, in Abbington Parish,
Gloucester County, Va., October 29, 1732. Following is his Will.

In the name of God: Amen. I, William Darnaby, of the Parish of St.
George, in the County of Spottsylvania, being sick and weak, though of
sound mind and memory, and knowing the certainty of death, but the
uncertainty of the hour and time, do therefore make and ordain this my
last Will and Testament, in manner and form following: viz--

I give to my grandson John Darnaby, one negro boy -- Joshuaway, to him
and his heirs.

I give to my grandson Edward Darnaby, one negro girl -- Sines, at the age
of twenty one years, to him and his heirs.

I give to Agatha Duvall, wife of William Duvall, one negro girl -- Janes;
but in case she should die without heirs, then the negro which I have
given her is to be returned to my estate, together with all her increase.

I give to my grand daughter -- Sarah Darnaby, one shilling.

I give to my loving wife -- Diana Darnaby, all of my tract of land in
Spotsylvania County, together with all the remainder of my negros, stock
of horses, cattle, sheep and hogs; also all the household and kitchen
furniture, I give unto her during her natural life.

It is my desire that all of my tract of land, negroes, stock of horses,
cattle, sheep and hogs, together with all of the household furniture,
(after my wife's death) should be sold, and the money arising from the
sale thereof, to be equally divided among my grand children -- James
Owen, William Owen, Eliza Owen, Sarah Owen, and Mary Owen. John Darnaby
and Edward Darnaby are to have an equal part with the rest of my grand
children of all my estate excepting negroes, which I have given them in
the first part of my Will.

In case any of my grand children should die without heirs, then what I
have given them is to be divided among the rest of my surviving grand

My will and desire is that Richard Loring and Thomas Minor, be executors
of this my Last Will and Testament.

In witness whereof I have hereunto set my hand and seal, this twentieth
day of October, one thousand seven hundred and eighty (October 20, 1780).

Signed -- William X (his mark) Darnaby.

Ann Tutt and Clugson ?? Minor, witnesses.

Recorded in Will Book E, page 707, Spotsylvania County, Virginia.

Probated November 1, 1785.

Ref: The Shackelford Clan Magazine, Vol 5, No 7, Nov 1949

Children of D

12. JAMES6 SHACKELFORD (JAMES5, ROGER4, JOHN3, LANCELOT2, WILLIAM1 DE SHACKELFORD) was born June 10, 1690 in Gloucester, Virginia, and died in Virginia. He married (1) ELIZABETH LEWIS Abt. 1744. He married (2) ALICE UNKNOWN Aft. 1756.
Children of J
24. iv.   JOHN SHACKELFORD, b. Abt. 1745, Spottsylvania Co., Virginia; d. 1822, Shelby Co., Kentucky.

13. ROGER6 SHACKELFORD (JAMES5, ROGER4, JOHN3, LANCELOT2, WILLIAM1 DE SHACKELFORD) was born Abt. 1700 in Gloucester Co., Virginia, and died December 24, 1779 in King and Queen, Virginia. He married (1) CAREY BAKER 1735. He married (2) DRUCILLA HENDRIX May 01, 1770 in Halifax Co., Virginia.

Notes for R
Note: May actually be Francis Shackelford's son, but Donald C. Jeter
believes it to be James.

Roger Shackelford left will in King & Queens Co, VA. He is listed in the
DAR patriot index as performing patriotic service in Virginia. This
usually means the person gave food to the militia or to the Continental
Line. Record of will, King and Queen County, Virginia, 1777

Source verified by LDS Family Hx Center and DAR Patriot Index.

Most sources, including some published, show this Roger as the son of
Francis Shackleford and Sarah Virginia Lewis. Donald Jeter, and his
cousin Chuck Demastus, show him as the son of James Shackleford and
Elizabeth Robbins.
From the William and Mary Quarterly (date not noted)

Letters of Patrick Henry Sr., Samuel Davies, James Maury, Edwin Conway
and George Trask

(From Dawson Manuscripts, Library of Congress)

St. Pauls parish, Hanover Feb. 13th

Reverend Sir

[A footnote identifies the addressee as Rev. William Dawson, Commissary
of the Bishop of London]

I would have wrote you before now concerning the new Preachers that have
lately seduc'd some unwary people in this Parish, had I not expected to
be more distinctly inform'd of some of their principles and practices
which I though might render my account of them or their followers more
full and satisfactory which please take as follows. There is in
Pennsylvania a Synod of Protestant Dissenters consisting of about 40
members, one of whom viz Mr. John Thomson came to a certain Gentleman's
house in our parish, on Thursday the first of this month, intending to
preach the Sunday following in the meeting house lately erected here, but
when he with a few that accompany'd him, came to the house on Sunday
morning, the followers of Robinson, Blair & Roan (whom I mentioned to you
when at Wmsburg) shut the doors against him alledging he was an opposer
of these three, the last of whom had wrote to some of them, requesting
them in the name of the Lord, and for the Sake of Christ Jesus, not to
allow Mr. Thomson to preach in their house, because he is an enemy to
Christ & true religion. On hearing of this difference among them, I sent
and invited Thomson to my house. He entertained me with a distinct
account of these new light men, their peculiar tenets, and practices,
their rise and progress to this time. He is, in my opinion, a man of
learning and good Sense, a strenuous opposer of these new Preachers and
Whitfield, having published two small treatises against them (which I
think are very well performed) and I believe he is a man of piety and
veracity. So that his information may be look'd upon as true. The
substance of which with what I have upon other undoubted [?] is as
follows. There is one Gilbert Tennent lately a leading man in the Synod
of Presbyterians in Pennsylvania, who, with one Mr. Freelenhauson a Dutch
Minister of Staten island, had several years before Mr. Whitfield
appear'd in American broach'd some strange notions about religious
matter, which some other younger Preachers imbibd from them, but they had
not authority enough to impose these notions upon the people, till
Whitfield coming over joind them, and then their notions and opinions
were every where published, and being espoused by Whitfield and his
followers, became the current Doctrines of that joint party; and at a
meeting of the above mentioned Synod at Philadelphia in May 1741 this
Tennent and eight more of the members openly declared their separation
from the Synod, and have ever since that time continued to meet by
themselves, to [?]
a discipline of their own framing, and have ordaind a good many young
Preachers, whom they send into all parts of America to disturb the
established Churches of all denominations, requiring almost no other
qualification in Candidates for Orders, than, what they call experiences
of a work of grace in their hearts; and the Preachers who lately came
into Hanover were three of those ordained by the Separatists above
mentioned. The new doctrines these Schismaticks are at great pains to
propagate and which their Missionaries publickly taught among us here
were chiefly these following viz.

That antecedent to the very first beginning of a work of grace, there is
a necessity of what they call, a Law work or common convictions, whereby
the Sinner must be brought to despair, by way of preparation for Gospel
grace, and some of them assert, That men must be willing to be damm'd,
before they can obtain an interest in saving grace or mercy. And Roan
who preachd in Hanover about Christmas last, asserted in one of his
publick discourses (as I was informd by one who heard him) That a Sinner,
before he can be thoroughly converted, must experience this law work in
such a degree as to disbelieve the very being of a God. II. That every
true Convert is able to give an historical narrative of the time and
manner of his or her conversion. III. That every converted person is as
assuredly sensible of the Spirit of God working in him, as he would be of
a wound or stab, or any thing else that he knows by his outward senses.
IV. That all true believers, and especially converted ministers have the
spirit of discerning whereby they can distinguish a hypocrite or a formal
professor, from a sincere Christian. And this Spirit is claimd by some
here in Hanover, particularly Samuel Morris and Thomas Green two of my
neighbors. V. That a true Christian may know whether a Minister be
converted or not by hearing him preach or pray. This wild notion prevails
among our Enthusiasts here, and I have been condemn'd by some of them as
a stranger to true religion, & what they call the work of God,
particularly by one Roger Shackleford who having come to Church last
Sunday, in his way home told those about him, that I had preach'd
Damnable doctrine, and he pitied me as being an unconverted graceless
man. And now that I have mentiond Shackleford, I cannot omit informing
you of another piece of his conduct. I sent him one of the Bps of
London's letters for his perusal, and before he had read it half over, he
returnd it to the person by whom I sent it, and told her that he was sure
the Bishop was an unconverted man, and said he wished God would open his
eyes to see the truth. VI. That a Minister being unconvertd hath no
call or authority from God to preach the Gospel and such a Minister's
preaching, tho' he preach sound doctrine, can be of no saving use to the
hearers. And thus by their pretended Spirit of discerning they apply the
sentence of Condemnation to all ministers who are not of their way, and
persuade as many as they can, to forsake their own Pastors as carnal
graceless wretches, tho men of good principles and blameless lives. VII.
That a regular ordination of a man to the holy Ministry, after due tryal
and examination, is not the call of God, but of men only, the call of God
with them being wholly inward by the Spirit and that therefore none ought
to be admitted into the Ministry, but such as are sure of their
conversion. VIII. That Christians are not obliged to adhere to their
own respective Pastors, but ought to go to hear the word preachd where
they think they receive the greatest benefit, or where they meet with the
greatest gifts in the Preachers.

IX. They make little or no account of a sound profession of Doctrine,
joind with a regular Christian conversation, as a ground of judging
charitably concerning a man's gracious State, unless one can give a
narrative of the work of the Spirit of God in his heart, to judge
charitably of a man's state on any other account is called by them a
murdering, barbarous charity.

X. They claim a right to examine whom they please concerning their
spiritual state, and take them to pronounce such as dont please them in
their answers, to be in a carnal damnd condition (These are their own
words) This right to examine is common to both Preachers and people.
XI. Both Preachers and people are great boasters of their assurance of
salvation. They are so full of it here that the greatest number of those
who have lately left the Church, and followed those Enthusiastick
Preachers, last, as if they were there already; nay some people here who
have always been justly reputed guilty of several immoralities such as
do confidently assert that they are as sure of going to Heaven at
cheating, lying, and even theft, and whose practices (I well know) are
the same now as before, these very men do boast as much of their
assurances, as others who are reckond blameless in their conversation:
where such as these are so confident or rather impudent, you'll be less
surpriz'd at what follows, viz, That their Preachers publickly tell their
hearers, that they shall stand at the right hand of Christ in the day of
Judgment, and condemn all of them who do not come to him at their call.

Having given you an abstract of their doctrines, I beg leave to add a few
sentences relating to their practice especially that of the three
Enthusiasts that preach'd lately in this Parish. These have been at
great pains to vilifie the Clergy of this Colony and have told their
followers, both in publick & private that they can never reap any benefit
by going to hear them, because they are not the Servants of God, and have
no authority to meddle with Holy things; They endeavour to give them a
mean opinion of our Liturgy, but this I believe they have done chiefly in
private, for I did not hear that they spoke against it in their Sermons,
however I know, that their adherents generally disperse it and one of
them (Thomas Green), told one of his Neighbours that it contained
abundance of lies, and mentioned that sentence in the Te Deum (All the
earth doth worship thee) as one. These three that were with us, as well
as their brethren elsewhere, strive with all their might, to raise in
their hearers, what they call convictions, which is thus performd. They
thunder out [?] words and new coind phrases what they call the terrors of
the law, [?] & scolding, calling the old people, Grey headed Devils and
all promiscuously Damn'd, double damn'd whose souls are in hell, though
they are alive on earth, Lumps of hellfire, incarnate Devils, 1000 times
worse than Devils &c and all the while the Preacher exalts his voice puts
himself into a violent agitation stamping & beating his Desk unmercifully
until the weaker sort of his hearers being scar'd, cry out fall down &
work like people in convulsion fits to the amazement of Spectators, and
if a few only are thus brought down, the Preacher gets into a violent
passion again, Calling out Will no more of you come to Christ? thundering
out as before, till he has brought a quatum sufficit of his congregation
to this condition and these things are extolld by the Preachers as the
mighty power of God's grace in their hearts, and they who thus cry out
and fall down are caressd and commended as the only penitent Souls who
come to Christ, whilst they who don't, are often condemn'd by the lump as
hardned wretches almost beyond the reach of mercy, insomuch that some who
are not so season'd, impute it to the hardness of their own heart, and
wish and pray to be in the like condition.

You may probably think Sir, that I am a little hyperbolical in this last
relation, but I beg leave to assure you, that I have unquestionable
authority for the truth of it, and that they have acted in this parish in
the same manner as I have now describd.

I am told that there are two or three of these Enthusiastic Preachers
expected in Hanover next month, to administer the Sacrament of the Lord's
Supper; I wish they could be prevented, or at least be oblig'd to show
their credentials, for they may be Jesuits for anything we know.

You have here inclosed some notes of a sermon preachd by the last of
these Missionaries; I was to have transcribd it but have not been at
leisure to do it. I purpose to wait on you at Wmsburg--as soon as my
parochial & other business will allow, that I may have some further
directions about my conduct with respect to these wild & wicked men, and
am very respectfully Reverend Sir

Your most obedient humble Servant
Patrick Henry

[This is Patrick Henry, Senior, the uncle of Patrick Henry, the
distinguished orator. "This gentleman had been induced to come to
Virginia by his brother John Henry through whose influence he had been\\
made rector of St. George's Parish, in Spotsylvania, in April 1733. On
June 11, 1736, he became rector of St. Paul's Parish in Hanover."
By 1756, Roger Shackleford was a member of the Presbyterian Church and a
member of the Hanover Presbytery.

In "Early Minutes of Hanover Presbytery" (The Virginia Magazine of
History and Biography, Volume 63, No. 1, January 1955, William M. E.
Rachal writes:

"The Hanover Presbytery was the first judiciatory organized in Virginia
and the first in the South connected with the main body of
Presbyterians. Many individual churches had already been established in
the colony, but these congregations and the ministers who served them
were usually connected with presbyteries north of the Potomac River.

When Hanover Presbytery was constituted in 1755, Presbyterians were split
into two bodies, the Synod of Philadelphia ("Old Side") and the Synod of
New York ("New Side"). Each accused the other or disregarding basic
tenets or Presbyterianism, and each insisted that the erring brothers
should acknowledge their mistakes before reunion took place. Both bodies
sent ministers into Virginia as missionaries. The Synod of Philadelphia
concentrated on the Valley of Virginia, and the Synod of New York
centered its work in Hanover County. It was the latter synod which
created Hanover Presbytery out of New Castle Presbytery.

The early manuscript minutes of Hanover Presbytery are deposited in the
library of Union Theological Seminary, Richmond, Virginia."

From "Early Minutes of Hanover Presbytery:"

p. 63

CUMBERLAND November 17th 1756.

The Presbytery met according to Appointment, ubi Post Preces sederunt,
messieurs Samuel Davies, Robert Henry, John Wright and John Todd,
ministers.--Rodger Shackelford, Joseph Morten, John Morten, and Tucker
Woodson, Elders.--absent messieurs Craighead and Brown.


In the name of God, Amen: I, Roger Shackelford of the County of King and
Queen, Parish of Stratton-Major, (Colony of Virginia), being of sound and
perfect memory, do make and ordain this to be my last Will and Testament
in manner and form following, viz:

I give to my grandson - John Shackelford, son of William Shackelford,
deceased, one shilling sterling, to him and his heirs and assigns

Then I give to my grandson - William Shackelford, son of William
Shackelford, deceased, one shilling sterling, to him and his heirs and
assigns forever.

I then give to my son - John Shackelford, twenty pounds.

I then give and bequeath to my daughter - Sarah Shackelford, one negro
girl named Betty; to her and her heirs and assigns forever.

I then give and bequeath to my son - Roger Shackelford, two negroes
namely - Angelo and Isaac; to him and his heirs and assigns forever.

I then give to my son-in-law - John Glass and his wife Betty Glass, one
negro boy named Tom, during their natural life, and after their death.

I then give and bequeath the said negro boy named Tom, to be sold and the
money to be equally divided among the children of the said John and Betty
Glass. (John Glass was a Revolutionary soldier. The Editor).

I then give and bequeath to my son Richard Shackelford, one negro boy
named Edom, to him and his heirs and assigns forever.

I then give and bequeath to my two grand daughters, children of my son -
James Shackelford, deceased, two negroes to wit: Doll and Lewis, to them
and their heirs and assigns forever.

I then give and bequeath to my son - Robinson Shackelford, all the lands
over the road, called by the name of Archers; also one negro boy named
David, to and his heirs and assigns forever. Also my desire is that he
may have the liberty of getting and disposing of what timber he desires
out of the dragon swamp. I further desire that he may have the liberty to
raise or engraft and sell my nursery of young trees, which money is to be
made use of toward paying for the land I am now living on, and what money
may be wanting after that, to pay for my land and other debts.

I desire my executors, hereafter named, may sell as much of my personal
property and estate as will pay them, after making use of what money
there is now due me; also the crops of grain that may hereafter arise,
for the use of paying my just debts.

Then I lend my loving wife all the land I now live on except the land
heretofore mentioned that I give to my son Robinson; to live on during
her natural lifetime, she not making any waste of the timber thereon, or
disposing with any from the said land only for the use of the plantation.
I also lend her two negroes - old Tom and Tabb, during her natural
lifetime. And I further lend her the balance of my personal estate, after
which debts are paid, during her natural lifetime, and after her death I
give and bequeath all the land and the two negroes - Tom and Tabb, also
all the personal estate that can be found, to my son Robinson
Shackelford, to him and his heirs and assigns forever.

I further desire that the two negroes - Tom and Tabb, that I lent my
wife, may not be removed off the land whereon I now live during my wife's
natural life.

Lastly, I nominate, constitute and appoint my friend - Lyne Shackelford,
George Lyne, Humphrey Garrett and Charles Collier, to be my executors of
this my last Will and Testament.

I hereby revoke all other wills heretofore by me made in writings.
Whereof I have hereunto set my hand and seal this day, the twenty fourth
day of December, one thousand seven hundred and seventy nine. (December,
24, 1779).

Signed, sealed and delivered in the presence of Thomas Dillard, Jr.,
Thomas Bland, John Sadler, and Ann Bushrod Carpenter

Sig - Roger Shackelford.

From The Shackelford Clan Magazine, Vol 2, No 11, March 1947.

More About R
Fact 1: 1777, Record of Will, King & Queen Co., VA 1777
Fact 2: Designated PS, Virginia

More About D
Fact 1: Previously Married
Children of R
25. ii.   JOHN SHACKELFORD, b. 1736, Hanover, Co., Virginia; d. May 03, 1800, Hanover, Co., Virginia.
26. iii.   WILLIAM SHACKELFORD, b. 1738, Hanover Co., Virginia; d. November 23, 1777, In Battle of GermanTown.
  iv.   SARAH SHACKELFORD, b. 1742, Hanover, Co., Virginia; d. Georgia; m. STEPHEN COLLINS, March 29, 1787, Richmond Co., Georgia.
27. v.   ROGER SHACKLEFORD, b. May 17, 1744, Hanover, Co., Virginia; d. November 24, 1825, South Union, Logan Co., Kentucky.
  vi.   ELIZABETH SHACKELFORD, b. 1748, Hanover Co., Virginia; m. JOHN GLASS.
  More About JOHN GLASS:
Fact 1: Lived in Halifax Co., VA

28. vii.   RICHARD SHACKELFORD, b. December 14, 1750, Hanover Co., Virginia; d. January 12, 1824, Madison Co., Alabama.
  viii.   ROBINSON SHACKELFORD, b. 1752, Hanover Co., Virginia; m. ANN BUSHROD CARPENTER, May 12, 1781.
Fact 1: Stayed in Virginia
Fact 2: Was a soldier in the Revolution.

29. ix.   JAMES SHACKELFORD, b. 1752, Hanover Co., Virginia; d. May 15, 1788.

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