Edmund Hobart and Margaret Dewey
Husband Edmund Hobart
Born: 1 Jan 1573 - Snoring Magna Parish, Norfolk, England Christened: Died: 8 Mar 1644-8 Mar 1645 - Hingham, Plymouth, Massachusetts Buried:
Father: Thomas Hobart (Abt 1568-1603) Mother: Hellena Winsofer ( - )
Marriage: 1 Sep 1600 - Hingham, Norfolk, England
Other Spouse: Sarah Lyford (Abt 1586-1649) - 10 Oct 1634 - Charlestown, Middlesex, Massachusetts
Wife Margaret Dewey
Born: 1574 - Wymondham, Norfolk, England Christened: Died: 23 Jun 1641 - Hingham, Norfolk, England Buried:
Children
1 M Peter Hobart
Born: Christened: 13 Oct 1604 - Hingham, Norfolk, England Died: 20 Jan 1678-20 Jan 1679 - Hingham, Plymouth, Massachusetts Buried:Spouse: Rebecca Ibrook (1608-1645) Marr: 12 Oct 1628 - Covehithe, Suffolk, EnglandSpouse: Rebecca Peck (1620-1693) Marr: 3 Jul 1646 - Hingham, Plymouth, Massachusetts
2 F Nazareth Hobart
Born: Christened: 7 Jun 1601 - Hingham, Norfolk, England Died: 23 Sep 1658 - Hingham, Norfolk, England Buried:Spouse: Robert Turner ( - ) Marr: 9 Nov 1626 - Hingham, Norfolk, EnglandSpouse: John Beal ( - ) Marr: 13 Jul 1630 - Hingham, Norfolk, England
3 M Edmund Hobart
Born: Christened: 16 Jan 1602-16 Jan 1603 - Hingham, Norfolk, England Died: 16 Feb 1685-16 Feb 1686 - Hingham, Norfolk, England Buried:Spouse: Elizabeth Elmer ( - ) Marr: 18 Oct 1632 - Hingham, Norfolk, England
4 M Thomas Hobart
Born: Christened: 23 Feb 1605-23 Feb 1606 - Hingham, Norfolk, England Died: 18 Aug 1689 Buried:Spouse: Anne Plomer ( - ) Marr: 2 Jun 1629 - Wymondham, Norfolk, EnglandSpouse: Jane ( -1690)
5 F Alice Hobart
Born: Christened: 22 Mar 1606-22 Mar 1607 - Hingham, Norfolk, England Died: Buried:Spouse: Thomas Chubbuck ( - ) Marr: 28 Feb 1631-28 Feb 1632 - Hardingham, Norfolk, England
6 M Anthony Hobart
Born: Christened: 8 Oct 1609 - Hingham, Norfolk, England Died: 22 Dec 1609 - Hingham, Norfolk, England Buried:
7 M Edward Hobart
Born: Christened: 4 Nov 1610 - Hingham, Norfolk, England Died: 28 Nov 1610 - Hingham, Norfolk, England Buried:
8 F Rebecca Hobart
Born: Christened: 29 Dec 1611 - Hingham, Norfolk, England Died: Buried:
9 F Sarah Hobart
Born: Christened: 26 Dec 1617 - Hingham, Norfolk, England Died: Buried:
10 M Joshua Hobart
Born: Christened: 9 Oct 1614 - Hingham, Norfolk, England Died: 28 Jul 1682 Buried:Spouse: Margaret Vassall (Abt 1633- ) Marr: 25 Apr 1656 - St. Michael Parish, Barbados
General Notes (Husband)
E3b, and not related to George Hubbard.
Great Migration Begins lists 10 children; they aren't all listed elsewhere. Based partly on the baptism records at Hingham, Norfolk, England.
Emigrated in Elizabeth Bonaventura, in 1633.
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Savage, Genealogical Dictionary of First Settlers of New England
*edmund, Hingham, came with w. ch. Joshua, Rebecca, and Sarah, perhaps, also, Thomas, and his w. and childr. in 1633, with int. to satisfy inq. of his neighbors in old Hingham, was first at Charlestown, freem. 4 Mar. 1634, constable the same yr. went, as one of the first sett. 1635, to Hingham, was rep. 1639-42, and d. 8 Mar. 1646, leav. Edmund, Joshua, Rev. Peter, Thomas, and two ds. I see reason to infer, that a wid. Lyford, wh. he m. late in life, was relict of that Rev. John L. who was at Plymouth the first disturber of their ch.
History of the Town of Hingham, Massachusetts, published by the town in 1893. Vol. II, pg. 334
Edmund, from Hing. County of Norfolk, Eng., and b. in that parish, ab. 1570, was the ancestor of all who have borne this surname by birth in our Hing. or its vic. He arrived at Charlestown, 1633, and with his s. Thomas, and several others, came to "Bare Cove," the same yr. (See Lincoln's "History of Hingham," pp. 41 and 156), prob. for the purpose of assisting in establishing a new plantation or township. It is generally thought, however, that be did not locate here permanently until the arrival of his s. the Rev. Peter Hobart, and those who came with him. He was one of the early settlers who drew their houselots on Town (North) St., on the 18th of Sept. 1635; Edmund's lot being the 17th, while Nos. 18 and 19 were granted to two of his sons. His first w., Margaret Dewey, was the mother of his ch. His sec. w., whom he m. at Charlestown, Oct.10, 1634, was Mrs. Sarah Lyford, the wid. of Rev. John Lyford. The dates of his, and of his sec. w.'s decease, are recorded in Hobart's Diary as foll.: "March 8, 1646, father Hubbeard dyed." "June 23,1649, mother Hobart dyed." He, therefore, at the time of his decease, was ab. 76 yrs. of age. Resided opp. Hobart's Bridge, North St. Freeman, March 4, 1634; constable the same yr.; and in 1639, 1640, and 1642 a deputy to the Great and General Court.
Ch., all b. in Eng., by w. Margaret
Great Migration Begins (NEHGS database)
EDMUND HOBART
ORIGIN: Hingham, Norfolk
MIGRATION: 1633
FIRST RESIDENCE: Charlestown
REMOVES: Hingham 1635
CHURCH MEMBERSHIP: "Edmond Hubbard Senior" admitted to Charlestown church, 19 October 1633 [ ChChR 8].
FREEMAN: 4 March 1633/4 (as "Edmond Hubbert") [ MBCR 1:368].
EDUCATION: The offices to which he was elected and appointed and the educational attainments of his sons indicate that Edmund Hobart had received an education above the average for his time.
OFFICES: Charlestown constable, 1635 [ ChTR 12; MBCR 1:134]; lotlayer and assessor, 9 January 1633/4 [ ChTR 10].
Deputy for Hingham to Massachusetts Bay General Court, 22 May 1639, 4 September 1639, 7 October 1640, 8 September 1642 [ MBCR 1:255, 271, 301: 2:23]. Commissioner to end small causes for Hingham, 1638, 1639, 1641 [ MBCR 1:239, 259, 329]. Grand jury, 19 September 1637 [ MBCR 1:203]. Committee to levy a colony rate, 6 June 1639 [ MBCR 1:260].
ESTATE: Surrendered five acres Mystic Side in Charlestown, 1635 [ ChTR 14]. Had a proportion of 4½ in the hayground in Charlestown, which was increased to 5½, 1635 [ ChTR 19, 20].
"Edmund Hobart" was one who drew his houselot at Hingham 18 September 1635 [ NEHGR 2:250].
Although there are no records that purport to be the settlement of Edmund's estate at his death, the grant by Peter Hubbard of Hingham to his brother Thomas Hubbard of Hingham of "ten acres of land... also twenty acres of land with five acres of meadow ... also one great lot containing thirty acres ... all which was granted by a deed of sale dated 20 November 1647" may have had some relation to Edmund's estate, perhaps left in the hands of his son Rev. Peter, who evidently kept his step-mother for several years after Edmund's death [ SLR 1:89].
BIRTH: About 1575 based on date of marriage.
DEATH: Hingham 8 March 1646[/7] "father Hubbeard died" [ NEHGR 121:18].
MARRIAGE: (1) Hingham, Norfolk, 7 September 1600 Margaret Dewey. She died before October 1634 when her husband remarried. It is not certain that she survived to come to New England, especially since she did not join the Charlestown church with her husband on 19 October 1633 [ ChChR 8].
(2) Charlestown 10 October 1634 Sarah (_____) (Lyford) Oakley [ WP 3:174], born about 1586 (deposed 1 August 1639 aged "about fifty-three years" [ WP 4:137]), widow of Rev. JOHN LYFORD . She died Hingham 23 June 1649 ("mother Hobart died in the evening being Saturday, buried on the Sabbath") [ NEHGR 121:22]. (Edmund Hobart was guardian to the children of his second wife, and was otherwise involved in securing their inheritance from their father.)
CHILDREN (all baptized Hingham, Norfolk [ TAG 27:94-95]):
COMMENTS: In June 1633 "Edmond Hubbert Senior & his 2 sons Edmond & Joshua Hubert" were admitted as inhabitants at Charlestown [ ChTR 9], and on 9 January 1633/4 and January 1635/6 they appear on lists of inhabitants in Charlestown [ ChTR 10, 15].
On 5 June 1638 "Edmond Hubberd, Senior, was fined 40s. for leaving a pit open, in which a child was drowned" [ MBCR 1:233]; 30s. of this fine was remitted in the general amnesty of 6 September 1638 [ MBCR 1:245].
In the fall of 1639 Thomas Hamond of Hingham sued Edmund Hubbard for trespass "in his Indian corn since planting time till now to the value of 50s. in his corn ground at Hingham" [ Lechford 175].
BIBLIOGRAPHIC NOTES: In 1951 Clarence Almon Torrey summarized the family of Edmund Hobart, with inclusion of all the English records known at that time [ TAG 27:94-95]. Rev. Peter Hobart maintained a record of many of the vital events occurring in Hingham during his lifetime, and this was published in 1967 [ NEHGR 121:3-25, 102-27, 191-216, 269-94].
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This explains the marriage to the daugther of Joseph Peck (son of Robert, maybe?) and the constant marriages to daughters of Richard Ibrook.
Southwold was mentioned in the Domesday Book as an important fishing port, and it received a town charter from Henry VII in 1489. Over the following centuries a shingle bar built up across the harbour mouth, preventing the town becoming a major port.
Southwold was the home of a number of Puritan emigrants to the Massachusetts Bay Colony in the early seventeenth century. Richard Ibrook, born in Southwold and a former bailiff of the town, emigrated to Hingham, Massachusetts, along with Rev. Peter Hobart, son of Edmund Hobart of Hingham, Norfolk. Rev. Hobart was formerly an assistant vicar of Southwold's St. Edmunds Church after his graduation from Magdalene College, Cambridge. [1] (Hobart married as his second wife in America Rebecca Ibrook, daughter of his fellow Puritan Richard Ibrook.) The immigrants to Hingham were led by Robert Peck, vicar of St. Andrews' Church in Hingham and a native of Beccles, Suffolk.
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Edmund Hobart Genealogy
In March 1633, in his sixtieth year, he with his wife and three children, and their servant Philip Gibbs, embarked for America, landed at Charleston the following May.
He became a member of the Congrational Church in Charlestown 19 Aug 1633, and a freeman 4 Mar 1634. He ws on the grand jury for the year beg 19 Sept 1637, and was appointed commissioner to try small cases 6 Sept 1638, 22 May 1639, adn 2 June 1641. He was appointed by the General Court 16 June 1639, as a meber of the cmomittee to levy a tax of 1000 on the twelve towns then organized, and was a representative to the General Court from 1639 to 1642. He was one of the first to draw house lots, 18 Sept 1635, his house being No. 17 on Tower (North) Street, and at about the same time No.18 and No. 19 were garnted to two of his sons.
Two quit claims in the record of Edmund Hobart's Lyford stepchildren discharging him of legacies from their father.
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Hingham: A story of its early settlement
HFrom the Thames on the south to the Wash on the north, these counties form a sort of promontory, which looks across the troubled Northern Sea to Holland and Belgium, countires which they much resemble.
Not in appearance only is this promontory like the low countries. From them it drew some of its blood.
Curious tesimonies regarding the persistency of Norfolkshire independency are on record. In passing, two may be selected from many others. ... a modern writer, tracing this independency through the later infusions of Flemish and Huguenot blood to the early Scandinavian settlemetn, ends sadly, "This spirit has persisted through all changes to the present time, causing Norfolk to be the greatest hotbed of nonconformity to be found today within the three seas."
It will be well briefly to trace back this Norfolkshire independence that we may see how deep buried its roots are in the past. In the very early days there are traces of Scandinavian settlement in this region. (It was the Danelaw.) Later William the Conqueror brought over weavers from Flanders, who settled in Norwich and laid the fuondation of the city's prosperity. Later by three centuries Edward the Third invited over Flemish artisans, who settled in Norwich and its vicinity. Their number was large, and they intermarried with the people. Later still, wherever these foreigners had settled there developed a stronghold of the Reformation, and later yet a center of this independency. Perhaps more potent than the infusion of foreign bloo d was the persistent influence and example of the foreigners. Through these centuries there was constant intercourse with the low countires, the nursery of European independency, and the foreigners in Norfolk and vicinity enjoyed substantial privileges that were denied to the peopel. So founded and fostered, this independency was shown in countless ways. To cite only one illustration, aout 1360 Wycliffe spread a knowledge of the Bible. In the persecution which twenty years later overtook his followers more persons died at the stake in Norfolk than in all the other counties of England put together. Among the first was William Carman from Hingham.
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My investigation confirmed all of this and then some. Weavers from Flanders were encouraged to settle in Norwich repeatedly in early Norman times. Weavers from Flanders and Holland were settled there in Elizabethan times to update native textile manufacture; they were Protestant refugees. They had their own churches, which would have been Reformed. At the same time thousands, maybe of Protestant refugees flooded the area. Norwich was one of the larger British urban centers in medieval times, and Jews were settled there at one point, though most were subsequently killed, excepting a few who took refuge in the castle, and of course any who had converted in the mean time. Jews were expelled from England in the 13th century, but subsequently returned, in part fleeing persecution in the Spanish Netherlands.
Also, large numbers of weavers and merchants moved back and forth across the channel. At one point, the English king had to persuade large numbers of them to move back to England from Holland and Flanders.
It was the fact that Protestant clergy were driven to flee to the Netherlands to avoid persecution that led to their radicalization; until they went to Holland, they were not Calvinists. When they returned, they were Calvinists. Tens of thousands of British Protestants fled to Holland. Later some of them returned. But at other periods of time, tens of thousands of Protestants fled teh Netherlands, Flanders and France for Britain.
Hingham is located just south of Norwich.
Alternatively, a Roman administrative center, Venta Icenorum, now Caistor St. Edmund, was also just south of Norwich.
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"The Settlement of Hingham"
Curious incidents show how strong was this temper in Norfolk. In Norwich the citizens occasionally rang the church bells during the sermon time at teh cathedral, and even interrupted the sermon with questions. We find Robert Brown, later known as the Father of Congregationalism, much in Norwich, where at last he was imprisoned. As early as 1580, his followers had considered migrating from Norfolkshire either to Scotalnd or the Island of Gurnsey in order to enjoy freedom of speech. John Robinson, who later led teh Pilgrims frmo Austerfield adn Scrooby to HOlland, and who later yet helped on if he did not initiate their removal to Plymouth, was a settled minister of St. Andrew's Parish in Norwich between 1602 and 1607, where he may have been known to Robert Peck. Cromwell's mother was a Norwich woman, and Cromwell was much in this vicinity. Norfolk was one of the seven shires later associated for his support, and from Norfolk came many of his ironsides.
Through tehse years the officials in Norfolk had hard work of it. ...
In 1605 Robert Peck became minister of St. Andrew's Parish, Hingham, a conspicuous and influential positon. The son of a country genetleman, who traced his ancestry back trhoug twenty generations to an ancient Yorkshire family (maybe), he was born in Beccles, Suffolk, a short distance from Hingham, in the year 1580. Beccles had been made consipicuous by the burning of several heretics there a few years earlier. At the age of 16 Peck entered Magdalene College, Cambridge University, then the academic center of the democratic movement, receiving his Bachelor's degree in 1599, and his Master's in 1603. It is noted that John Robinson was muchin Cambridge until 1601, when he resigned his fellowship to take up his work in Norwich. The two men may well have been acquainted at the university. In his twenty-fifth year Peck was inducted into his first and only aparish, whkich he served through many vicissitudes for fifty-three years until his death in 165.
The contest which we have reviewed was at his doors. In the year of his settlement, 1605, five ministers were expelled from their parishes in the diocese of Norwich, all neighbors of Robert Peck, and undoubtedly known to him. Soon after John Robinson left Norwich for Scrooby. In 1615 Peck was himself reported to Parliament for nonconformity and misdemeanors, in other words for his independency. We are told that on one occasion the citizens of Norwich petitioned Parliament on his behalf.
Robert Peck married Anne Lawrence, wose father was "a reverend grave minister, a preacher to those who, fleeing for religion in Queen Marie's days, met together in woods and secret places as they could. He was a gentleman of great estate, and exceeding in liberality toward the poor."
Cahrles I succeeded in 1625, and early turend his attention to East Anglia.
Sir Nathaniel Brent had been sent down to hold a metropolitan visitation. We are told that 'many ministers appeared without priests' cloaks and some of them suspected for nonconformity, but they carried themselves so warily that nothing could be gatehred against them.' Robert Peck is believed to have been among this number.
Such a condition of affairs was intolerable to Archbishop Laud, who now transferred Bishop Wren from Hereford to Norwich. This prelate's policy has survived in a single phrase, "UNiformity in doctrine and Uniformity in discipline". He began at once to enforce these uniformities and in the little more than two years of his administration "he caused no less than fifty godly ministers to be excommunicated, suspended, or deprived."
These fifty men would not read the Book of Sports in the churches as they were bidden The book exhorted the people to play games on Sunday in Continental fashion, and was abhorrent alike to the Sabbath-keeping people and clergy. They persisted in using "conceived" prayers in addition to the liturgy; that is, they offered prayers of their own composing, an offense strictly forbidden. They further stood at the desks instead of facing teh communion table when they read. Their other misdemeanors were of a similar nature. Among those excommunicated was Robert Peck, now a man over fifty years old.
When Bishop Wren, largely for his doings in Norfolk, was impeached before teh Parliament two years later special mention is made of Robert Peck. The Bishop says in his defense: "it appears in the records of this House that Robert Peck had been complained of for misdemeanors, and that in 1616 and 1622 he was convicted for nonconformity". These statements show that through these years Robert Peck had been fighting for teh rights of the people and had been brought to the attention of Parliament three times.
The Hingham story has many turnings. We must now look back to the earlier years of Peck's mnistry. It may be noted in passing that in 1619 he baptized Samuel Lincoln, the fourth great-grandfather of Abraham Lincoln. Fourteen years earlier, in 1605, he baptized... Peter Hobart, a founder and teh first minister of New Hingham.
Much might be said of the Hobart family with which Peter was connected. The member who held the Speaker of the House in his chiar in the incident already cited was a Hobart. Sir Henry Hobart was Attorney General to James the First, and afterwards Lord Chief Jsutice of the Common Pleas. The family was prominent in the region. Their altar tomb with its paneled sides, built in 1507, may still be seen in the anve of Norwich Cathedral. The fact that it survived the later sacking of the Cathedral is probably a proof of the standing of the family. Peter's kinship with these distinguished men has not been traced. Some kinship is probable, if not certain, and in temper he was truly related to them.
Peter was sent first to a grammar school, then to a Free School in Lynn, and thence to Magdalene College, Cambridge, where he graduated in 1625. Next he became a "teacher", delivering lectures and preaching. But because of his independence he had difficulty in securing a parish. Cottom Mather tells us that "his stay in England was attended with much unsettlement". "Yet by the blessing of God on his diligence and by the frugality of his virtuous consort, he lived comfortably." In 1635, together with others from Old Hingham and its vicinity, he migrated to New Engand, where he joined his father and a few other settlers who had established themselves about two years earlier on teh shore of Bare Cove, now Hingham harbor.
While Hobart had been grwoing to manhood... and events had been happening at Norwich taht wer no doubt much discussed in Old Hingham. The Dutch adn Flemish people, we remember, had long been established in Norwich and its neighborhood. For many years their independent churches ahd exisetd under a special grant of Edward III. ... the Archbishop proceeded to close these churches. Rather than submit the Dutch adn Flemish people migrated back across the sea to the low countries. Many hundred people, it is said, left Norfolksire. Perhaps as many as four thousand left the vicinity of Norwich. The exodus resutled in great detriment to the city and to the region, for tehse men were expert weavers.
The Archbishop was seeking to make the Chruch the supreme agency in teh government. ... He revived the ecclesiastical courts. He forbade the right of assembly. Men could not meet for an evening's talk without fear of examination and peanlty. For such an offense we learn that Robert Peck adn his people were disciplined in Hingham. Peck had been repeating the catechism with a group of his parishioners, and with them had sung a psalm. We learn also that "he had infected his parish with strange opinions." A man might be fined, exiled, perhaps banished or killed for like offenses."
The reasons for all the migration to the low countries and to New England are rooted in this determination of the Archbishop and King to complete the work begun by King James, to harry all the Puritans aout of England. However academic and shadowy this word "Puritan" may now have become, the King and Archbishop used it with broad inclusiveness.
The immediate causes are at present unknown to us. For gathering in the rectory adn singing a psalm together, .. Bishop Wren had the culprits before him in the Church, and made them answer to each charge, "I do humbly confess my sin." The incident may well have played a part in their determination to migrate. Peck was a marked man, as was shown by the reports to Parliament, and by his "infection of the town with strange opinions." Hingham was under suspicion of liberality and independence. "
Probably the whole atmosphere of the time and place led naturally to the migration. Many people were leaving England. Cromwell, it is said, just missed coming to America. Teh Hingham people had seen the weavers driven out of Norwich and a rich industry laid in ruin. (Not the time for that - England was in deep economic recession.) They had seen similar removals all around them. They well knew the meaning of the contest, adn their cause at this time was deep in shadow. In 1635 the second company came out, and and among them Peter Hobart.
After the exodus conditions in Norfolkshire gerw steadily worse. The Archbishop by this time had silenced the week-day lectures, confiscating their endowments; in many places he had abolished preaching; and he had revived ecclesiastical forms long disused adn obnoxious to the people. On enternig and leaving the churches teh people were bidden to courtesy to the east, a parctice unknown since the Reformation. Since the Reformation also the communion tables for the most part had stood in the broad aisles. The Archbishop now ordered them to be restored to the east end of the churches, adn to be raised three feet above the chancel floors. To us this order seems harmless.
(Obviously some WAY over the edge Evangelical Protestant wrote this book. The "Communion table" (???????!!) is the ALTAR, it has ALWAYS stood higher than the rest of the church, at one end of it, and one is expected to GENUFLECT to the ALTAR. Courtsey indeed, and as bending a knee is the wrong thing to do before God. If the altar was always in the eastern end of the church at that time. They still do, in Catholic and Anglican churches the world over. It's called RESPECT for GOD. And the author of this book can't have been too ignorant to know all of that, if in his church the altar is just some common table in the middle of the church that they haul out four times a year or whatever, to eat a communal meal that Holy Communion degenerated into. And if Holy Communion is nothing more than a communal meal, at which the people stand around in a loose group and randomely make up prayers and chant psalms, just what is Christ's sacrifice about? This is the very core of the Christian faith. Of course the conflict was about far more than this; it was fundamentally about the matter of freedom of thought and of worship. Noone has a right to tell another what to think or how to worship. However, such massive disrespect for the very substance of the Christian faith, on the part of the Puritans, would have driven someone less corrupt than Bishop Laud to lose it. If Puritans were doing stuff like this, I'd have let them have it over singing a psalm while learning the catechism. It went way too far. The Great King of the Universe elected at the time to save a select group of people through time, on the basis of nothing he foreknew about them but soley whatever happened to suit His Good and Moody Pleasure, and everyone else he damned to Hell, His Great Name be Praised. Thus his humble chosen serfs are allergic to kneeling or bowing before his Majestic Greatness. And Calvinists tell us that THIS is how we put the Kingship back in God! We can sing and dance about this! If the Puritans wanted to worship in their own, non-Christian ways, they should have gone off by themselves and worshipped in their own groups, and left good Christians alone, and certainly not taken over the community churches of the Church of England, at the expense of all the other people who depended on those churches for their spiritual lives. The Puritans were destroying the very fabric of Christianity, for people who valued it as well as for those who did not, and many good people must have desperately wanted to throw these people into the sea.)
"But to understand the bitter controversy which this proviled we must remember that our forefathers saw in this far more than a question of decorous public worship. When Governor Endicott, for example, cut out teh cross frmo teh English flag the act had many meanings. ... So the location of the "communion tables" contained meanings other than at first appear. The question then involved large political issues. For sound reasons it appeared to the fathers to be a matter of political liberty.... (If it was about liberty, why not leave the good people of the Church of England alone with their altars? No, this wasn't about liberty, it was about power.)
It is now to be remembered that Robert Peck wsa a marked man, three times reported to Parliament, convicted of nonconformity. But to this order about the communion tables he could not submit. He not only refused to obey. He went further. He dug the floor of his chancel a foot below the floor of the church, and there placed his communion table, endeavoring to make it symbolic of humility." Having done this tihg, for which if caught he would certainly have been imprisoned, he fled over the sea, joining his former parishioners and fellow townsmen in New Hingham." (Meaning, he desecrated the altar right before he fled. To the people of his home community, and certainly to the clergy of the Church of England, he came across as a crazy old man!)
Cotton Mather's take on this was to carry on about the good people of our Hingham did rejoice in the light for a season.
Many of the best families of Old Hingham came with him, about thirty in number. To raise the money, they sold their possessions for half their value. Not a few still possessed affluence. For example, Joseph Peck, brother of Robert, brought his wife and two children, three maids, and two menservants; five servants for four people.
Robert Peck's will suggests plenty. He speaks of "My messuage, with all its edifices, yeards, and orchards, also enclosures and barns adjoining." He speaks also of "my lady-close", possibly some sort of convent land.
On his death he had served his parish for fifhty-three years, three of those in Hingham, Massachusetts.
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Edward Ripley, Shepherd in the Wilderness: Peter Hobart 1604 -
Why did the Thomas Hobart family change their loyalty so drastically and become Puritans? Some clues are apparent. In SE England, when Puritanism was spreading, there developed a sympthay for a religious sect called the Lollards. This ancient sect dated back to the 14th century. They were members of a Protestant group led by John Wycliffe and were non-conformists to the extreme. Wycliffe (1324-1384) was the first translator of the Bible into English. In this manner, an English translation became readily available to the common people and created a large Bible-reading public in England. Up to this time, the English people had knowledge of the Bible only when the clergy read itto them in Latin, which they did not understand. Popular reading of the Bible in turn gave birth to non-conformity and criticism of the Church and clergy by the Lollards and otehrs. Lollards were much persecuted adn often burned at the stake.
Hingham, an d all of Norfolk county, England, were a breed apart, a cultural stereotype. This section of England was populous, wealthy, educated and religious. It was a veritable hotbed of Puritanism. The typical Norfolk man was characterized as hardworking, gentle, dour, stubborn, fond of arguing, litigious and strongly Puritan in his religious views. This was true of all social classes in the county. The Hingham Parish (allegedly) was broadly united on matters of politics, religion, and lifestyle. Wehn attending church, they dressed uniformly in their best Puritan garb. Their Sunday go-to-meeting clothes were of black wool cloth and white linen collars. Men wore a long cloak, wide brim hat with high crown, knee britches, practical hand knit worsted leg stockings and plain leather shoes. Women wore a long cloak with high collar, tall conical hat with a brim in the front and the back, a floor length gown and low plain leather shoes. Many of their non-Puritan neighbors thought of them as odd (whoever that would have been if everyone dressed that way to attend church on Sunday).
There were three varieties of Puritans. Some had a sympathetic leaning toward Puritan goals and reforms for the church and staet but did not lead a Puritan lifestyle. A second group led pious lives and held strictly to Calvinistic theology and a Biblical lifestyle. They were intent on reforming the Church and State. A third group were outspoken and rigid in their Puritan lifestyle.
During the Reformation, St. Andrews' Church was stripped of most of its beautiful decorations and symbols and left plain and bare, and remains so today.
In the sixteenth century, many of the Lollards had resettled in Norfolk and Suffolk counties. Some parishes located in the Southeastern Counties of England, such as St. Andrews in Hingham, became sympathetic to the Lollards'beliefes. These english parishes discontinued the use of many Ropman Catholic rituals, adn instead developed certain Protestant simplifications. They also adopted Calvinistic theology.
Cotton Mather reports that Peter Hobart's parents "were eminent for piety, and even from their youth feared God above many; wherein their zeal was more conspicuous." He also reports that they destined Peter for the ministry from childhood. Families of the gentry did often educate some sons for the ministry (or priesthood) to narrow down teh number of children who inherited the family's resources.
In 1633, Edmund Hobart led a group of wealthy Puritans to Charlestown, Massachusetts. In the party was his son Thomas, several others of the Hobart family, and seven other Hingham families, sailing on the Elizabeth Bonvent. Peter's wife was pregnant at the time, and they did not join this party. In spring of 1635 when Edmund Hobart's family was well established in Charlestown, Peter departed with his wife Elizabeth (again pregnant), four children, two servants, his Ibrook in-laws, and several other families.
As the best of the Hingham Norfolk population took flight, the town's strength waned. The region had been very prosperous and progressive based on the growth of the home weaving industry. East Anglia had suffered a severe econmic depression since the 1620's.
Later court records revealed the depth of Bishop Wrenn's distaste for the Puritans. Wehn charged with driving the godly from Norfolk, Wrenn claimed that people were leaving Norfolk on account of the meanness of the "Puritan work-masters", who paid very small wages to poor workmen and grew rich as a result. There is truth to this; that is exactly how Puritan businessmen were growing rich. They believed that God meant for the workmen to starve, because their station in life meant that God fore-ordained at the beginning of time that they were damned to Hell. Their poverty was the consequence of their poor spiritual state. If God favored them they'd have been thrifty, and thrived, like their richer employers, who often lived quite plainly by their own standards; their fur and silk was sober colored, and like Scrooge, they would have a bowl of gruel for dinner with one small stump of a candle before going to bed. Typically most of their money was reinvested in their business, which helped drive the growth of Capitalism. The terrible recession starved large numbers of the poor, who left their home communities and became transient. Depopulating Hingham would have removed more than its upper class, who could afford to go to Massachusetts; of course most of those leaving were poor, and forced to leave by economic circumstance. Edward Ripley plainly thinks Wrenn was bigoted to observe this.
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Stephen Bird says E3b, and not related to George.
Just one person claiming descent from Edmund Hobart, don't know if it is through Edmund, has been tested - E1b1b1. (Hubbard Y DNA project and not reported anywhere else.) 13-24-13-9-13-14-11-13-10-14-11-30. Descendants from both Edmund and Peter testing would confirm whether Edmund and Peter belonged to the same family group. (It would not prove they were father and son, and it is more likely that they were of teh same family group than that they were father and son.)
Thing is it's hard to see how they got E1b1b1 from just 12 markers. Possibly the donor was SNP tested to pin that down, and the results aren't on the results chart; I've written to the administrator of that project to find out.
Very interesting results. Not even close to the E1b1b1a2 results of the two big George Hubbard clans of Connecticut, which prove those two George Hubbard's to have been related.
E1b1b1 is commonly attributed to the Middle East and the Horn of Africa - northeastern Africa and the Nile valley. But it may have originated in the Near East and strongly appears to have back migrated to Africa. Its main European clade, E1b1b1a2, is centered in the Balkans, and diffused across eastern, northeastern, and central Europe from there, and western Spain, but NOT to Scandinavia, nor coastal Western Europe. It is particularly common among Ashkenazi Jews. The clade has strange pockets of concentration in England that suggest to some that it got there long ago. Phoenician miners in Wales is one suggestion. Could have come with Celts from central Europe. Steven Bird, of the Hubbard/ Bird,/ ? cluster, is very interested in this. Three familes with for the most part unknown origins but very similar Y DNA, which is also similar to that of a Lancaster family in Yorkshire, settled together in just two or three towns in Connecticut, and this is the original Y DNA mystery. (The Hobart Y DNA is not related to that cluster.) Steve Bird relates it to the Anglo-Saxon predominance among Puritan emigrees to New England, but the clade is not Anglo-Saxon. His theory is that Roman soldiers brought the clade to England. Roman soldiers certainly brought quite alot to England, including my Thompson ancestors to York, also from Eastern Europe/ southwestern Asia. Large numbers of them came disproportionately from Eastern Europe and southwestern Asia, from the Germanic tribes living there. They were given land as payment for their services and to help pacify the British people there, and another clue to such origins is finding Eastern European Y DNA in areas where Roman population or administrative centers were.
Alternatively, E1b1b1 qne E1b1b1a2 is particularly common among Jews; 23% of Ashkenazi Jews, and 30% of Sephardic Jews. Jewish origins are not unusual among radical Protestant families of the Reformation. Typically the families converted to Catholicism, sometimes recently, sometimes not, and had often forgotten their origins, but had not integrated fully into medieval society, and were attracted to Calvinism and its predecessor sects like the Waldensians in Flanders, in large numbers. Teh more extreme the religious and spiritual history of the family, the more likely such a background is. The Op den Graeff's are a good example of a family with such suspected origins.
--------
First, many of the names of E3b1a2 families that left England for New
> England before 1642 (the end of the "Great Migration" and the beginning of
> the English Civil War) are rather "Anglo-Saxony" in character, viz: Bird
> (Brid - old English for "Bird"), Hobart/Hubbard (Hobert - literally, "big
> head"), Goodrich (from Godric). A few could be Norman, most prominently
> Spencer (possibly from Despencer, but that is also doubtful) and D'Arcy
> (which certainly appears to be Norman.) However, the A-S style names
> outnumber the Norman names considerably. Maybe both groups contributed.
> It
> is even possible that some of the names came with the Anglo-Saxons,
> unknown.
> If so then, why are the E3b's clustered in Wales, Cornwall and East
> Anglia
> near the Romano-British forts along the Saxon Shore?
>
> Second, arguing against the Norman introduction theory of E3b and J2 is
> the
> problem of the geographic distribution of E3b and J2 in Britain, which
> seems
> to avoid the English midlands and Ireland entirely, in favor of the Saxon
> Shore, southwest England and Wales. (See Sykes, Capelli, Weale.) E3b is
> entirely absent in Central England and nearly absent in Ireland. J2 is
> nearly absent in Central England and entirely absent in Ireland. The
> Normans were known to have been in these regions at the same population
> levels as everywhere else. Ergo, why the E3b hole in Central England? I
> would expect to see a random distribution of haplos throughout England and
> Ireland if the Normans were indeed responsible.
>
> Third, it would be very strange if thousands of documented males from the
> southern Balkans who well-documented as being in Britain for nearly four
> centuries left no descendants at all. (He has a paper arguing that actually, Roman
soldiers, disproportionately from the Balkans, eastern Europe and southwestern Asia,
settled in Britain, were responsible.
>
>>
> We can apply Ockham's Razor to the problem of Neolithic E3b1a2 and J2e-M12
> in Britain, however. It didn't happen that way because the subclades in
> question had not yet expanded from the Balkans. That cuts several
> thousand
> years off of the problem.
>
> Steve
General Notes (Wife)
Her brother Robert Dewe married Margaret Stasye in 1601 in Snoring Magna, and they had children baptized tehre. (Think it's Snoring Magna).
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