HUBBARD FAMILY

HUBBARD FAMILY

Family Group Sheet

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Six Known Children

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M Benjamin HUBBARD

Birth: __ ___ ____

Marriage? __ ___ ____

Death: __ ___ ____

Burial: __ ___ ____

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M James HUBBARD

Birth: _______________, _______________, _______________, England.

Christning: 14 Aug 1603 _______________, Mendelsham, Suffolk Co., England (.).

Marriage? __ ___ ____

Death: __ ___ ____

Burial: __ ___ ____

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F Rachel HUBBARD

Birth: _______________, _______________, _______________, England.

Biography: __ ___ ____ _______________, _______________, _______________, _______________; Rachel who married John Brandish, of Ipswich, Suffolk, ENG. They came to America in 1633, and lived in Salem, MA, Wethersfield CT, and Fairfield CT. After the death of her husband, Rachel married secondly, Anthony Wilson, of Fairfield CT. Rachel and John Brandish had four children.

1. Mary, b. 1628, Ipswich, ENG. Married Francis Purdy of Fairfield CT

2. John, b. 1633, Salem, MA. Removed to Flushing, New Netherlands

3. Bethia, b. 1637, Wethersfield, CT. Married Timothy Knapp, of Greenwich, near Stamford CT.

4. A posthumous son born 1639, Wethersfield CT (.)

Marriage? __ ___ ____

Death: _______________, _______________, Fairfield Co., CT.

Burial: __ ___ ____

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F Sarah HUBBARD

Biography: __ ___ ____ _______________, _______________, _______________, _______________; Sarah, the eldest daughter, and her husband John Jackson, lived in Yarmouth, Norfolk, ENG. They had a son, Robert Jackson, who served four years under Oliver Cromwell (.)

Birth: __ ___ 1598 _______________, _______________, _______________, England.

Marriage? __ ___ ____

Death: __ ___ ____

Burial: __ ___ ____

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M Thomas HUBBARD

Biography: __ ___ ____ _______________, _______________, _______________, _______________; Thomas, the eldest son, and his wife Esther, lived in Freeman Lane, near Horsley, down in Southwark, London (.)

Birth: __ ___ 1604 _______________, _______________, _______________, England.

Marriage? __ ___ ____

Death: __ ___ ____

Burial: __ ___ ____

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M Samuel HUBBARD

Biography: __ ___ ____ _______________, _______________, _______________, _______________; ...Samuel Hubbard was one of the founders, at Newport, December 23, 1671, of the Seventh Day Baptist Church. He was born 1610, at Mendelsham, Suffolk County, England, and was the son of James and Naomi (Cocke) Hubbard, daughter of Thomas Cocke of Ipswitch. His grandfather, Thomas Hubbard, was burned at the stake, May 26,1 555, in Essex County, England, for refusing to recant his Protestantism. His fate is related in Fox's "Book of Martyrs" (Book III, Chap. 14), under the name of Thomas Higbed.

Samuel Hubbard came in 1633 to Salem, Mass. At Windsor, Conn., January 4, 1636, by Mr. Ludlow, he married Tasy Cooper. They were both in the party marched through the wilderness in the hard winter of 1635 from Watertown, Mass., to become the founders of Connecticut. On account of persecution for expressing Baptist views, Mr. Hubbard finally, in 1648, sought refuge in Rhode Island. In 1664 he was appointed General Solicitor of the Coony. December 23, 1668, with his wife, one daughter, and four other pwersons he formed the first Seventh Day Baptist Church in America. He died between 1688 and 1692 and his wife in 1697, but no traces of their burial places have been found.

Tasy (Cooper) Hubbard, the mother of Robert Burdick's wife, was, in 1664, the first convert in America to the doctrine that no authority existed or could exist for altering God's decree establishing the seventh day as the Sabbath by the substitution of another day. She came to Dorchester, June 9, 1634, from England and was 28 years old when married (Hist. of Windsor, Conn.) (Johnson, Robert Burdick of Rhode Island, pp.5-6.)

Tombstone: __ ___ ____ _______________, _______________, _______________, _______________; ...Samuel Hubbard was one of the founders, at Newport, December 23, 1671, of the Seventh Day Baptist Church. He was born 1610, at Mendelsham, Suffolk County, England, and was the son of James and Naomi (Cocke) Hubbard, daughter of Thomas Cocke of Ipswitch. His grandfather, Thomas Hubbard, was burned at the stake, May 26,1 555, in Essex County, England, for refusing to recant his Protestantism. His fate is related in Fox's "Book of Martyrs" (Book III, Chap. 14), under the name of Thomas Higbed.

Tasy (Cooper) Hubbard, the mother of Robert Burdick's wife, was, in 1664, the first convert in America to the doctrine that no authority existed or could exist for altering God's decree establishing the seventh day as the Sabbath by the substitution of another day. She came to Dorchester, June 9, 1634, from England and was 28 years old when married (Hist. of Windsor, Conn.) (Franklin Bowditch Dexter, editor, Literary Diary of Ezra Stiles (New York: C. Scribner's Sons, 1901), Vol. 3, p. 82. Hereinafter cited as Ezra Stiles.)

Biography: __ ___ ____ _______________, _______________, _______________, _______________; NOTE: many errors have been found in this book. Use with caution. **map**

SAMUEL HUBBARD, youngest son of James and Naomi (Cocke) Hubbard, was born in Mendlesham (a market town about eighty miles northeast of London), Suffolk County, in 1610. He arrived in Salem, Mass., in October, 1633, and probably came in the ship James, Grand, master, which left Gravesend, England, late in August, 1633, and arrived in Massachusetts Bay October 10, 1633. He says in his Diary (Copious notes were made from this diary by Dr. Isaac Backus, a Baptist historian of about 1777. These notes are now possessed by Ray Greene Huling, of New Bedford, Mass., though the original diary and other valuable manuscripts of Samuel Hubbard disappeared about 1852. There are living descendants of this Samuel Hubbard through Bethiah Hubbard and Joseph Clarke of various names, but noe of the name of Hubbard.) "I was born of good parents. My Mother brought me up in the fear of the Lord, in Mendlesham, in catechiseing me and hearing choice ministers." &c. March 4, 1634-5, he was admitted a freeman, and shortly moved to Watertown, Mass., where he joined the church "by giving account of my faith." This same year he went to Dorchester (Windsor), Ct., with the overland migrators. He was married there by Mr. [Roger?] Ludlow to Tacy Cooper, who was born in England in 1608 and came to Dorchester, Mass., June 9, 1634, and to Dorchester (Windsor), Ct., in 1635. She had brothers Robert, of Yarmouth, Norfolk, and John of London, Eng. Robert returned to England from America in 1644. SAMUEL HUBBARD went to Wethersfield, Ct., in 1637, and May 10, 1639, removed to Springfield, Mass., which he left for Fairfield, Ct. in 1647, though staying there but a short time on account of church disagreements. SAMUEL was now with hiswife imbibing freely and preaching ardently the doctrines of Anabaptism. He says in his diary: "God having enlightened both (but mostly my wife) into his holy ordinance of baptising only of visible believers, and being very zealous for it, she was mostly struck at, and answered two terms publicly, where I was said to be as bad as she, and sore threatened with imprisonment to Hartford jail, if not to renounce it or to remove: that scripture came into our minds: "If they persecute you in one place flee to another:" and so we did 2 day of October, 1648. We went for Rhode Island and arrived there the 12 day. I and my wife upon our manifestation of our faith were baptised by brother Joseph Clarke, 3 day of November, 1648."

SAMUEL HUBBARD spent the remainder of his life in and about Newport, or "Mayford," as he termed it. He was a zealous Baptist and public religious disputant. For twenty-three years he belonged to the First Baptist Church of Newport, which sent him August 7, 1651, to Boston "to visit the bretherin who was imprisoned in Boston jayl for witnessing the truth of baptising believers only, viz: Brothers John Clark, Obadiah Holmes, and John Crandal." In 1657 he went with Holmes on a preaching tour on Long Island. In 1664 he was appointed General Solicitor of the Colony. April 7, 1668, he went to Boston with Joseph Torrey and William Hiscox "to publicly dispute with those baptised there." December 23, 1671, with his wife, one daughter, and four other persons he formed the first Seventh Day Baptist Church in America. In July, 1668, he wrote a letter to his cousin John Smith, of London, detailing his worldly possessions "through God's great mercy." In 1675 in his diary he refers to a "testament of my grandfather Cocke's, printed in 1549, which he [Cocke] hid in his bed straw lest it should be found and burned in Queen Mary's days." In 1676 he corresponded with Dr. Edward Stennett, Pastor of the Seventh Day Babptist Church in Bell Lane, London. John Thornton and Roger Williams of Rhode Island, and Governor Leete of Connecticut were his friends. He died between 1688 and 1692, and his wife after 1697, but no traces of their burial places have been found.

Children:

-Naomi (b. Nov 18, 1637, at Wethersfield, Ct, d in Springfield, Mass, May 5, 1643)

-Ruth (b Jan 11, 1640, in Springfield, Mass, d in Westerly, R.I. in 1691, m. Robert Burdick of "Musquamicot," or Westerly, R.I., who was made freeman May 22, 1655, d in 1692, and had Robert, son, Hubbard, Thomas, Naomi, Ruth, Benjamin, Samuel, Tacy and Deborah)

-Rachel (b Mch 10, 1642, in Springfield, Mass, m Nov 3, 1658, Andrew Langworthy, who came to Newport, R.I., in 1656, and had Samuel and James)

-Samuel (b in Springfield, Mass., Mch 25, 1644, d y)

-Bethiah (b in Sprinfield Dec 19, 1646, d at Westerly, R.I., Apl 17, 1707, m. Joseph Clarke Jr, formerly of Westhorpe, Suffolk, Eng., b. there Apl 2, 1643, d Jan 11, 1727, and had Judith, Joseph, Samuel, John, Bethiah, Mary, Susanah, Thomas and William)

-Samuel (b in Newport Nov 30, 1649, d there unm Jan 20, 1670-1) (Edward Warren Day, compiler, 1000 Years of Hubbard History 866 to 1895 (New York: Harlan Page Hubbard, 1895), pgs 54-55. Hereinafter cited as Hubbard History - 1000 yrs.)

Biography: __ ___ ____ _______________, _______________, _______________, _______________; Note: this website included sections from the 1000 Years of Hubbard History in their report on Samuel Hubbard. I have removed those sections that are identifyable as being from that book, as it is cited in full in another citation. This site also states that it found much of its information in the Genealogical Dictionary of RI, but being familiar with that book, it appears to me that many of these quotes came from someplace else. **map**

From the Genealogical Dictionary of Rhode Island ..., we learn:

... He writes: My wife took up the keeping of the Lord's holy Seventh Day Sabbath the 10th day of March, 1665. I took it up 1 day April 1665; our daughter Ruth, 25 Oct. 1666; Rachel, 15 Jan 1666; Bethia, Feb 1666; our son Joseph Clarke, 23 Feb 1666."

Oct 1652 - "I and my wife had hands laid on us by brother Joseph Torrey."

7 Apr 1668 - "I went to Boston to public dispute with those baptised there."

Jul 1668 - He wrote his cousin, John Smith, of London, from Boston, where he had been to a disputation: "Through God's great mercy, the Lord have given me in this wilderness, a good, diligent, careful, painful and very loving wife; we, through mercy, live comfortably, praised be God, as co-heirs together of one mind in the Lord, traveling through this wilderness to our heavenly Sion, knowing we are pilgrims as our fathers were, and good portion being content therewith. A good house, as with us judged, 25 acres of ground fenced, and four cows which give, one young heifer and three calves, and a very good mare, a trade, a carpenter, a health to follow it, and my wife very diligent and painful, praised be God. This is my joy and crown, in humility I speak of it, for God's Glory, I trust all, both sons in law and daughters are in visible order in general; but in especial manner my son Clarke and my three daughters, with my wife and about 14 walk in the observation of God's holy sanctified 7 day Sabbath, with much comfort and liberty, for so we and all ever had and yet have in this Colony."

16 Dec 1671 - he wrote to his children at Westerly, about the differences between those favoring the seventh day observance and the rest of the church. Several spoke on both sides. Mr. Hubbard gave his views. Brother Torrey said they required not my faith. Other discussion followed: "They replied fiercely, it was a tumult. J. Torrey stopped them at last."

With his wife, one daughter, and four other persons he formed the first Seventh Day Baptist Church in America. He writes: "We entered into achurch covenant the 23rd day of December, 1671, vix: William Hiscox, Stephen Mumford, Samuel Hubbard, Roger Baxter, sister Hubbard, sister Mumford, Rachel Langworthy," &c. Their church was not formed without a departure by their former associates from that spirit of toleration and "soul liberty" which Roger Williams claimed; for the members who united on Dec. 23, had been excommunicated Dec. 7, when the Rev. Obidiah Holmes preached against their doctrine of Seventh Day observance, and even declared "they had left Christ, and gone after Moses." There is extant a letter from Roger Williams to Samuel Hubbard, in which he argues the position taken by the latter, and cites various texts against his views; but it is written in a very different spirit from that shown by the Newport church, and recognizes the conscientious motives which actuated Hubbard. "Bro' Hiscox and I send this Church to N. London and Westerly, 7 day Mar 1675," and again March, 1677/8 and 1686.

1 Nov 1675 - He wrote Mr. Henry Reeves, at Jamaica: "Very sudden and strange changes these times afford in this, our age, everywhere, as I hear and now see in N.E. God's hand seems to be stretched out against N. England, by wars by the natives, and many Englishmen fall at present." "This island doth look to ourselves as yet, by mercy not one slain, blessed be God." "My wife and 3 daughters, who are all here by reason of the Indian war, with their 15 children, desire to remember their christian love to you."

Nov 1676 he writes: "In the midst of these troubles of the war [King Philip's] Lieut. Joseph Torrey, elder of Mr. Clarke's Church, having one daughter living at Squamicut and his wife being there, he said unto me 'Come, let us sent a boat to Squamicut, my all is there, and part of yours.' We sent a boat, and his wife, his daughter and son in law and all their children and my two daughters, and their children (one had eight, the other three, with an apprentice boy) all came....My son Clarke came afterwards before winter, and my other daughter's husband in the spring, and they have all been at my house to this day."

Feb 26, 1676, he writes a nephew at Rye: "I bless my God, my condition is comfortable, and I am very well contented with knowing it is more to give than to receive. ...My wife and daughter Langworthy desired me to write about flax, yet if you bring some 20 pound if at a pound of flax for a pound of wool, it's so at Stonington; if bring Indian Corn, it's now 4 pound of wool a bushel and I think it will be more."

Sep 2, 1677, he writes: "Truely Children for the present I am not altogether beset with thoughts (as its judged from Satan) I have been in very sore exercise, ever since br. Hiscox came to ye and a week before, occasioned by a suddon sentence of the Ch. declaring yet I have not the gift of prphesying publickly in the church tho' hereto fore judged by those bretheren of the Old Ch. Yet by most here and encouraged in it, was so sorely set on, that I was horribly tempted to deny all, yet kept; but sorely harried. I pray be silent in this manner for the present."

29 Jun 1678 - He wrote Dr. Stennett, of London: "From my own house in Mayford, in Newport," &c. "Last winter the Lord visited me with a very sore cough as long as strength, and breath dis last, oft 5 times together only a little respite; my dear wife oft took her farewell of me, my dear brethren watched me in their terms. Major Cranston [his physician] I sent for - he judged none help or hope for sure, but for present refreshment he gave me a small vial os spirits, which I took, and had some sleep, but my cough rather increased." He was visited by the church which drew into the other room agreeing to seek God's face for me poor one. "The next day I would have gone to town to give public praise, but was advised not to go," &*c. "Our Governor died the 19th day of June, 1678, buried 20th day, all this island was invited, many others were there, judged near a thousand people, our brother Hiscox spake there excellently," &c.

1680 - Taxed 6s 2d.

In 1683, Samuel Hubbard went by water to visit friends at Rye, returning by Fairfield, Milford, New Haven, Guilford, Lyme, New London, and Westerly, arriving home after six weeks absence, Sept 25. In a letter dated May 23, 1684, he says: "What marvelous rich grace...hath made known his holy sabbath to such poor worms: first to my wife, I next, the first settlers or planters in N.E. (one brother and one sister came over with the practice of it)."

19 Dec 1686 - He wrote to John Thronton, of Providende: My old brother who was before me, you and brother Joseph Clarke (only alive) in that ordinance of baptism, I next and my wife in New England, although we stept before you in other ordinances: Oh! let us strive still to be first in the things of God," &c. ..."My wife and I counted up thisyear 1686: My wife a creature 78 years, a convert 62 years, married 50 years and independent and joined to a church 52 years, a baptist 38 years, a Sabbath Keeper 21 years. I a creature of 76 years, a convert 60 years and independent and joind to a church 52 years, a baptist 38 years, a Sabbath Keeper 21 years. We are by rich grace bornup and adorned with rich mercies above many, as to have all my three daughters in the same faith and order, and 2 of their husbands and 2 of my grandaughters and their husbands also with us. O praise the Lord for his goodness endures forever! Not to us, not to us poor creatures. These may be my last lines unto you, farewell."

7 May 1686 - He wrote Richard Brooks, of Boston: "The mesles is not gone here. My daughter Rachel have them and some of her family." (Web page, no title; http://freepages.genealogy.rootsweb.com/~hubbard/hubbard_photos/hubbard_thomas_tree.htm; downloaded 6/8/2004).

Biography: __ ___ ____ _______________, _______________, _______________, _______________; In 1664, or probably in 1665, new style, Stephen Mumford and his wife came from England to Newport, probably sent as MIssionaries. They were members of the Belle Lane S.D.B. Church of London. Through his efforts several members of John Clarke's church at Newport embraced the Sabbath, the first convert to the Sabbath in America being Tacy (Cooper) Hubbard.

Samuel Hubbard was born at Mendelsham, Eighty miles northwest of London, in Suffolk Co., in 1610, the youngest of seven children. He came from Trekesbury in 1633, and settled at Salem, Massachusetts. In the autumn of 1635 he removed in a company of settlers, to the Valley of the Connecticut River. In the spring of 1636 he married Tacy Cooper, who was also of the company of settlers. Samuel and Tacy settled at Weathersfield and later moved to Newport. Before removing with her parents, to the valley of the Connecticut River, Tacy Cooper lived at Dorchester, and was a member of the church at Dorchester. After their removal to Newport, Samuel and Tacy joined Dr. John Clarke's church.

The following is taken from Samuel Hubbard's Journald, (old style calendar): "My wife took up keeping of the Lord's holy 7th day, april, 1665: Our daughter Ruth, October 25, 1666: Rachel, January 15, 1666: Bethiah, February, 1666: our son Joseph Clarke, February 23, 1666." Their daughter, Rachel Langworthy was the third convert, Samuel Hubbard having embraced the sabbath three weeks after his wife embraced it. Roger Baster followed. Then William Hiscox, both in 1666. These five all lived at Newport and were members of Dr. John Clarke's church in which, for some years, they continued their membership. With Stephen Mumford and wife, these five organized at Newport the first S.D.B. Church in America. December 23,1 671, old style calendar, or January 3, 1672, new style. Samuel Hubbard made the following entry in his journal: "We entered into a church covenant the 23rd day of December, 1671. Wm. Hiscox, Stephen Mumford, Samuel Hubbard, Roger Baster, Sister Hubbard, Sister Mumford, Sister Rachel Langworthy." Joseph Clarke, Sr., and his wife Bethiah Hubbard, and Robert Burdick and his wife Ruth, who was also Samuel Hubbard's daughter, and Mrs. John Maxson Sr. All of whom were living in Misquanicut: Joseph and Bethiah Clarke soon following. The first pastor or leading elder of the Newport church was Wm. Hiscox, who was born in 1638. ... (Andrews, Mary S.; A Brief History of a few Early Settlers of Rhode Island and some of their Descendants; 1910; Farina, IL; transcribed by Daisy (Vincent) Schrader, 5 June 1926; http://www.lauricellas.com/clint/richmnt.htm; downloaded 18 June 2004).

Biography: __ ___ ____ _______________, _______________, _______________, _______________; In the American Colonies, the first members of the Seventh Day Baptist Church were also Baptists who came to the Sabbath. The most prominent family in the Newport Seventh Day Baptist Church was the family of Samuel and Tacy Hubbard. Samuel came to Massachusetts from England in 133 and Tacy came a year later. In 1647 they moved to Fairfield, Connecticut where they subscribed to Baptist ideas. Samuel gave his wife credit for taking the lead as he wrote in his journal:

"God having enlightened both, but mostly my wife, into his holy ordinance of baptizing only of visible believers, and being very zealous for it, she was mostly struck at and answered two times publickly; where I was also said to be as bad as she, and are threatened with imprisonment at Hartford jail, if not to renounce it or to remove; that scripture came into our minds, if they persecute you in one place flee to another and so we did."

In 1648 the family moved to Newport, Rhode Island where freedom of worship was granted much to the simay of their Puritan neighbors in Massachusetts (Sanford, Newport 7th Day Baptists, p. 10.)

Biography: __ ___ ____ _______________, _______________, _______________, _______________; Stephen Mumford may have been the first Seventh Day Baptist in America Chronologically, but the Hubbards were the most influential in establishing the first Sabbath keeping Christian church on this side of the Atlantic. Their importance lies not only in what they did and said, but also in the record that they provide for the history of the period in which they lived. Much of Samuel Hubbard's journal and correspondence was copied and extracts have been used by historians as a primary source for the thoughts and actions of the last half of the seventeenth century.

Samuel Hubbard was born in Mendelsham, England in1 610 and emigrated to Salem, Massachusetts in 1633. The following year he moved to Watertown and joined the church in 1635 "by giving account of my faith." Tacy Cooper came to Dorchester in 1634 and joined the church there. Samuel and Tacy were married in 1636 at Windsor, Connecticut. The Hubbards made several moves during the next few years. At Springfield they were instrumental in gathering a church. In 1647 they moved to Fairfield, where they subscribed to Baptist Ideas. (Ray Greene Hulling, "Samuel Hubbard of Newport: 1610 - 1689" (n.p.:n.d.) Reprinted from Narraganset Historical Register 5 (Dec. 1887): 1-15.) It was here that both Samuel and Tacy came into sharp conflict with the authorities who threatened them with imprisonment because of their Baptists convictions. To escape persecution, they moved to Newport, Rhode Island where they were baptized by John Clarke in 1648 and joined the Baptist Church. In a letter written in 1668 to his cousin, John Smith of London, Hubbard described his condition:

"Thro' God's great mercy the Lord have given me in this wilderness a good, dilligent, careful, painful & very loving wife; we thro' mercy live comfortably, praised be God, as coheirs together of one mind in the Lord, taveling thro' this wilderness in our heavenly Sion, knowing we are pilgrims as our fathers were; & good portion being content therewith. A good house as with us judged, & 25 acres of ground fenced in, & 4 cows which give milk, one young heifer and 3 calves, & a very good mare; a trade, a carpenter, & health to follow, & my wife very diligent and painful; praised be God. (Hubbard Journal p. 38)

His property was in what was later named Middletown near that of Obadiah HOlmes and John Clarke, leaders in the First Baptist Church. From an article in the Literary Diary of Ezra Stiles, President of Yale University, there is a copy of an old memorial stone which reads:

Ebenezer

Samuel Hubbard aged 10 of May 78 yeres

Ould Tase Hubbard aged 27 Sep. 79 yeres and 7 mons

4 Jen. maryed 51 yeres 1688

14V psal 4. God have given us 7 children 4 ded 3 living

Ruth Burdick 11, 1 ded 10 living

Rachel Langworthy had 10 children 3 ded 7 living

Bethiah Clark 9 living.

Great Grandchildren

Naomi Rogers 1 ded 4 alyfe

Ruth Philips 1 ded 4 alyfe

Judah Maxon

Thomas Burd

(The term Ebenezer means a memorial stone set up to commemoeorate divine assistance such as that found in 1 Samuel 7:12 when Samuel took a stone and set it up after a victory over the Philistines, saying "Hitherto the Lord has helped us.")

A further note from the Stiles Siary explains: "I took this inscription off a gravestone in a family burying place on Baptist Berkeley's White Hall farm on Rd Isld, about A.D. 1763. Collector Robinson bought the lease about 1765 and demolished the gravestones and put them into a wall: so all is lost." He interpreted this to mean that the stone was erected on September 27, 1688 when Samuel was 79 years old on May 10, Tacy was 79 years and 9 months old and that they hadbeen married for 51 years on January 4 of thatyear.The Psalm reference was Psalm 145:4 which reads, "One generation shall praise thy works to another." The superscript letters with Naomi, Ruth and Judah shows lineal decent from Burdick and Clark. (put in due to limitations of TMG text editing **map**) )Ezre Stiles, Literacy Diary of Ezra Stiles, Pres. of Yale University, Vol. III pg. 82, cited in The Langworthy Family compiled by William F. Langworthy (Rutland VT: Tuttle Publishing Co: 1940) p. 5-6)

About 1987 a stone bearing the name Samuel Hubbard was found in a flower bed next to Whitehall on Berkeley Avenue in Middletown and in 1993 was in the basement of Middletown HIstorical Society's Paradise School Museum. the date is so obliterated that it is difficult to make positive identification with the father or either of his two sons bearing that name. The stone wall which still borders White Hall causes one to wonder if other similar stones lie hidden within the wall.

Almost from the beginning, Samuel was recognized as a leader within the church.When John Clarke, Obadiah Holmes and John Crandall were arrested andimprisoned in 1651 while visiting a Baptist brother in Lynn Massachusetts, Samuel Hubbard was one of those who was sent by the church to visit them in prison and attempt to secure their release. (cf. Edwin Scott Gaustad, "Baptist Piety: The last Will and Testimony of Obadiah Holmes, (Grand Rapids, MI: Christian University Press and Eerdman's Publishing Co., 1978) 52.) In 1657 Hubbard accompanied Obadiah Holmes on a missionary tour to some of the Dutch settlements on Long Island, at Gravesend, Jamaica, Flushing and Hampstad. (Hubbard, Journal p. 9)

Although Samuel Hubbard was a recognized leader in the Baptist Church, Tacy appears to have been the dominant force in the Seventh Day Baptist Church. As mentioned previously, Tacy was the first to have been "enlightened into [God's] holy ordinance of baptizing only of visible believers." (Hubbard, Journal p. 4-5) Nearly twenty years later, Samuel Hubbard entered into his Journal the note:

"My wife took up keeping the lord's holy 7th day Sabbath the 10 day March 1665. I took it up 1 day April 1665. Our daughter, Ruth 25 Oct. 1666. --Rachel-- Jan. 15, 1666 --Bethiah-- February 1666. Our son Joseph Clarke 23 Feb. 1666. (Hubbard, Journal p. 9-10. Note: The old style calendar was used in which the new year begain in March rather than January.)"

Her role is also noted by Edwin Gaustad's account of the debate which led to the 1671 separation of the five from the church of John Clarke. "Joseph Torrey thought that the congregation ought to hear from someone besides Hiscox, and after much discussion Tacey Hubbard was allowed to summarize the reasons for their not taking communion with the rest of the church." (Gaustad, Baptist Piety p. 56. Hubbard records this incident, writing: "Then Br. Hiscox egan but they would not let him -- every one must answer for himself lest others be led by him: so they named me, but I would not be first: then my wife laid down three grounds...")

In a lettter to John Thornton of Profidence in December 1686, Hubbard summed up their religious pilgrimage with the words:

"My wife and I counted thisyear 1686: My wife a creature 78 years, a convert 62 years, married 50 years, a baptist 38 years, a sabbath keeper 21 years. I a creature 76 years, a convert 60 years, an independent & joined to a church 52 years, a baptist 38 years and a sabbath keeper 21 years. We are rich grace born up & adorned with rich mercies above many, as to have all three daughters in the same faith & order & 2 of their husbands, and 2 of my grand daughters and their husbands also with us. (Hubbard Journal, p. 146-147)

The Hubbards had seven children, but only three daughters lived to full maturity. Naomi was born in 137 and died ten days later. About a year later a second daughter, also named Naomi, died at age six; Ruth was born in 1640 and married Robert Burdick; Rachel, born in 1642, married Andrew Langworthy; Samuel, was born in 1644, but died soon after birth; Bethiah, born in 1646, married Joseph Clarke. Another son, also named Samuel, was born in 1649, but died at age twenty with no children. (Hubbard Journal; p. 7 & 30) The Hubbard name was carried on by a brother and other members of the larger family, but the religious heritage of Samuel and Tacy was multiplied many fold in their faughters, sons-in-law, and grandchildren for generations. Ruth Hubbard married Robert Burdick, and the Burdick name is prominent in many Seventh Day Baptist churches to this day. Through Robert and Ruth Burdick's daughters: Naomi, Ruth, Deborah, and Tacy, the names of Rogers, Phillips, Crandal and Maxson are found in later generations of church families. One generation further removed, the children of Rev. Joseph and Deborah (Hubbard) Crandall brought in such names as Wells, Stillman, Saunders, Lewis and Babcock.

Similarly, the Hubbard's third daughter, Bethiah married JOseph Clark, the nephew of Dr. John Clarke, the founder of the First Baptist Church in Newport. Her husband was mentioned by Hubbard as "son, Clarke," who came to the Sabbath with others in the family in 1666. Their daughter, Judith, married John Maxson Jr. who became the third pastor of the Westerly Church. Another daughter, Bethiah, married Thomas Hiscox, the fourth pastor of that same church. Two other daughters, Mary and Susanna, were progenitors of some of the Champlins and Babcocks within the denominational line. (For a more complete summary see Part II of this book.)

Althought both Ruth and Bethiah shared the convictions of their parents their distance from Newport kept them from direct involvement in the deparation from the Baptist church in Newport. They were listed as members of the Baptist Church, Ruth having joined in 1652 along with her future husband, Robert Burdick, with Bethiah joined in 1661. By 1671 they were settled in the western portions of Rhode Island where their families were instrumental in the establishment of a branch of the Seventh Day Baptist Church at Hopkinton, then called Westerly. In a 1669 letter signed by Ruth Burdick and Joseph Clarke of Westerly written to Thomas Olney of Providence, there is an affirmation of their "practice of keeping his holy sabbath, even the 7th day." (Hubbard, Journal; p. 44-45) In turn, Samuel Hubbard in June 1660, wrote a response to some of their concerns emphasizing the sc riptural basis for their position, revealing how support was shared with the whole family. Both Ruth and Bethiah, along with their husbands and many of their children, were listed in the 1692 membership roll of the Newport Seventh Day Baptist Church (Sanford, Newport 7th Day Baptists, p. 17-21.)

Biography: __ ___ ____ _______________, _______________, _______________, _______________; Samuel Hubbard, born 1610, Mendelsham, co. Suffolk, Eng.; came to Salem Oct. 1633; Watertown, 1634; Windsor, 1635; Wethersfield, 1636; Springfield, May 10, 1639; Fairfield, May 10, 1647; Newport, Oct. 12, 1648. Freeman, 1655, perhaps before; Elected deputy General Solicitor 1664; died 1689 or after at Newport. Married, Jan. 4, 1636-7.

Tase Cooper, born 1608, Eng.; came to Dorchester June 9, 1634; Windsor, 1635; married there by Mr. Ludlow; died probably at Newport, after 1697.

Children:

1. Naomi, b. Nov. 18, 1637 at Wethersfield; d. Nov. 28 1637, do.

2. Naomi, b. Oct. 19, 1638 at Wethersfield; d. May 5, 1643, Springfield.

3. Ruth, b. Jan. 11, 1640, Springfield; d. about 1691, Westerly; m. Nov. 2, 1655, Robert Burdick, b. - -, d. 1692. Children: 1. Robert, 2. Son, 3. Hubbard, 4. Thomas, 5. Naomi, 6. Ruth, 7. Benjamin, 8. Samuel, 9. Tacy, 10. Deborah.

4. Rachel, b. Mar. 10, 1642, Springfield, d. --; m. Nov. 3, 1658, Andrew Langworthy. Children: 1. Samuel, 2. James

5. Samuel, b. Mar. 25, 1644; Springfield; d. soon.

6. Bethiah, b. Dec. 19, 1646, Springfield; d. Apr. 17, 1707; m. Nov. 16, 1664, Joseph Clarke, b. Apr. 2, 1643; d. Jan. 11, 1727. Children: 1. Judith, 2. Joseph, 3. Samuel, 4. John, 5. Bethiah, 6. Mary, 7. Susanna, 8. Thomas, 9. William

7. Samuel, b. Nov. 30, 1649, Newport; d. Jan. 20, 1670/1 (Ford, Genealogies of Rhode Island Families, vol. 1, pp. 543-544.)

Biography: __ ___ ____ _______________, _______________, _______________, _______________; The Puritan, says Palfrey, "was a Scripturist, - a Scripturist with all his heart, if, as yet, with imperfect intelligence ..... He cherished the scheme of looking to the word of God as his sole and universal directory. .... (He) searched the Bible not only for principles and rules, but for mandates, - and when he could find none of these for analogies, - to guide him in precise arrangements of public administration and in the minutest details of individual conduct .... He took the Scriptures as a homogeneous and rounded whole, and scarcely distinguished between the authority of Moses and the authority of Christ."

It is a man of precisely this stamp whose career is traced in the present paper, - man lacking the learning of the schools, yet earning the respect of all who knew him; a man of many limitations, but prompt in the use of his few talents whenever duty called. Born in the old world, he aided in the founding of three colonies in the new. His chief claim to recollection by posterity springs from the value of the manuscript journal and letter-book which he left, covering the period from 1641 to 1688, and giving interesting details about life in Newport, - especially about local church history. These Mss. were extant in 1830, but as early as 1852 had been lost. They were seen by Mr. Comer in 1726, and faithfully used by Dr. Backus in 1777, when writing his History of the Baptists. Probably all that was of general value in them has been given publication, but the more minute historical study of the present day would certainly find in them, if they should reappear, much of local and genealogical interest. The present writer has a copy of a note book into which Dr. Backus had transcribed much of the journal and a few of the several hundred letters which he saw, and from the reading of these arose his special interest in this "old beginner," as he styles himself.

To give a bare outline of Samuel Hubbard's life would be to offer a "lenten entertainment." To read the letters of his contained in the note book of a hundred and fifty pages, would be more tedious than profitable. It has been chosen instead to journey with him from his home across the sea, to follow his pilgrimage from town to town, to look with his eyes upon surrounding scenes, and especially to note the steps by which he, like the other planters, wrested comfort and affluence from the savage waste that confronted him, and rose out of the fogs of religious strife and persecution to a purer atmosphere of enlightened liberty of conscience. A tale of this latter sort never lacks interest for a Rhode Island audience.

Does any one object to the prominence thus given to a man in humble life, to whom public office almost never came, and whose lines of thought were not secular but religious? To him are commended these words of Drake's.(The Founders of New England, by Samuel Gardner Drake)

“However humble may have been the condition of those who fled to New England in its primeval and savage state, to found a land for freedom of thought and action, their names will occupy a proud place in the History which is yet to be written.

And ungrateful must be that descendant of those founders who will not, in some way, aid to rescue their names from oblivion that they may be engraven upon the tablets of enduring annals.”

Samuel Hubbard came of a stock most thoroughly Puritan. His father, James Hubbard, was a plain yeoman in the village of Mendelsham, a market town some eighty miles north-west of London in the county of Suffolk. Of his mother Naomi, her son gratefully writes:

“Such was the pleasure of Jehovah towards me. I was born of good parents; my mother brought me up in the fear of the Lord in Mendelsham, in catechizing me and in hearing choice ministers.”

Samuel was born in 1610, the youngest of seven children. Of his three sisters, one, Rachel, came to New England and reared a family in Connecticut. An older brother Benjamin, also came and was mentioned with the prefix of respect. He was made Clerk of the Writs in Charlestown, and bought lands in Rehoboth, but after a stay of ten years he returned to England and died there a respected clergyman. A nephew of these, named James, was an early settler at Cambridge, where he left descendants. Thus the family was well represented in the new world.

His grandfathers had lived in perilous times and one of them, if not the other, had been a sufferer in the persecutions under Queen Mary. Thomas Hubbard, the father of James and the grandfather of Samuel, went to his death at the stake rather than recant his Protestantism. It was believed by his grandson that his fate was related in Fox’s Book of Martyrs (Book iii, Chap xiv.) under the name of Thomas Higbed. If that belief be correct, as it probably is, the story in brief is as follows.

Thomas Hubbard was a gentleman residing at Hornden-on-the-Hill in Essex, “of good estate and great estimation in that county”, and, withal, “zealous and religious in the true service of God.” An informer discovered him to Edward Bonner, Bishop of London, who imprisoned him at Colchester and paid him the honor of a visit to convert him. Later he was removed to London, thrice examined at the consistory in St. Paul’s, and remaining obdurate was sentenced by the Bishop, “before the Mayor and Sheriffs in the presence of all the people there assembled,” to be burned for his heresy. A fortnight later he was “fast bound in a cart” – and brought to his “appointed place of torment,” – the village in which he had lived. There on the 26^th of May, 1555, he sealed his faith, says the narrator, shedding his “blood in the most cruel fire to the glory of God and great joy of the godly.”

His maternal grandsire, though possessing similar convictions, was more fortunate; yet he too, was the object of suspicion and search. As late as 1682 Mr. Hubbard had in his Newport house a testament printed in 1549, which Thomas Cocke of Ipswich, (England), his mother’s father, had brought safely through those fiery days by hiding it in his bed-straw. To a man of Mr. Hubbard’s turn of mind this volume, with such a history, must have been a priceless treasure. In all probability the testament was a later edition of the translation from the Greek by Tyndale made in the reign of Henry VIII, “which,” says Welsh, (Development of English Literature, by Alfred H. Welsh) “revised by Coverdale, and edited in 1539 as Cromwell’s Bible, and again, in 1540 as Cranmer’s Bible, was set up in every English parish church by the very sovereign who had caused the translator to be strangled and burned”. To this testament some special authority was attached, it appears, for it was consulted by parties at a considerable distance. (It is probable that this testament is now in the library of Alfred University at Alfred Centre, NY).

These details about the ancestry of Samuel Hubbard have not been given without a reason. They tend to show why through all his life his character was so eminently devout. Born in a Puritan home in rural England, he received by inheritance the religious mark which persecution of parents always brands in vivid lettering upon children to the third and fourth generation. This tendency, moreover, was developed and strengthened with deliberate care by a fond mother, and when the growing lad came to years of understanding the very atmosphere about him was charged with theological controversy, not without a mingling of politics. At the age of ten or eleven, as he sat by the hearthside listening to the talk of Goodman Hubbard with the neighbors who had dropped in fr an evening’s chat, he doubtless heard not only the oft told tales of grandsire Hubbard’s burning at the stake at Hornden-on-the-Hill, and of grandsir Cocke’s narrow escape in his Ipswich home, some fifteen miles away, but, as well, the marvelous account of God’s dealings with Brethren Carver and Brewster and the rest. For, says the neighbor, these servants of the Lord have felt constrained to leave their recent home in the Low Countries and, taking their lives in their hands, have sought a new refuge among the savages in the wilderness named for the Virgin Queen, far over the sea to the westward. What wonder if the boy early formed a purpose to visit that wonderful region, when his day should come to make a career and fortune for himself?

Until his twenty-third year the young man remained at home in Mendelsham learning and practicing, it is probable, the humble trade of a carpenter. By this time news had spread of the more recent settlement under Endicott at the Massachusetts Bay, and of the great company whom Winthrop had led to the shores of a beautiful harbor called Boston. These settlers, ran the story, have from the King a grant of their lands and full permission to govern themselves free from molestation by royal officers or heresy-hunting bishops. Here was a field inviting enough to the martyr’s grand-son; and so he took ship for the new world.

In October 1633 he arrived at Salem, having come that month from England, whether directly by way of Boston or by some other route is uncertain (In the ship Truelove de London, which sailed from that port June 10, 1635 for Barbadoes, with numerous passengers, there appears the name “Samuell Hubbard” aged 16. This cannot be the subject of this sketch, who by his own statement was born in 1610 and came in 1633.) . His brother Benjamin was at Charlestown, and his sister Rachel Brandish with her family was at Salem, the same year. These facts made it probable that a family party of the Hubbards was made up for the voyage to the new world.

Salem was at this time a little community but five years old. It seams to have had less attraction for the young carpenter than the companionship of his friends, for in the very next year he followed his brother and sister Brandish to the younger settlement at Watertown. But before leaving Salem he formed one friendship destined to be to him a life-long source of satisfaction, and doubtless, to determine in some measure his future career. As he wended his way from time to time to that unfinished building of one story which antedated even the “first meeting house,” (now shown as such) at Salem, he often heard the fearless voice of Roger Williams, the energetic young preacher who had recently returned from Plymouth to be, first, the assistant, and, afterwards, the successor of Mr. Skelton; and, quite certainly, he shared in the general sympathy with the radical views proclaimed from that pulpit, which long prevailed in the Church at Salem. His after life proved that he drank in with a hearing ear the “dangerous opinion,” “that the magistrate ought not to punish the breach of the first table, otherwise than in such case as did disturb the public peace,” and esteemed Mr. Williams “an honest, disinterested man and of popular talents in the pulpit.” Within a score of years both preacher and hearer were to experience similar changes of opinion on religious matters and upon compulsion were to flee to a similar refuge. And throughout their long lives the acquaintance here formed was preserved and strengthened by correspondence.

Have you ever wondered what the order of exercises was at a meeting in these early days? Gov. Winthrop (Winthrop’s Journal) describes the proceedings on one such occasion, when he with Mr. Wilson, the pastor of Boston, was spending a Sabbath at Plymouth, in October 1632.

“On the Lord’s day there was a sacrament which they did partake in; and in the afternoon Mr. Roger Williams (according to their custom) propounded a question, to which the pastor, Mr. Smith, spoke briefly; then Mr. Williams prophesied; and after, the Governor of Plymouth spoke to the question; after him the elder; then some two or three more of the congregation. Then the elder desired the Governor of Massachusetts and Mr. Wilson to speak to it, which they did. When this was ended, the deacon, Mr. Fuller, put the congregation in mind of their duty of contribution; whereupon the Governor and all the rest went down to the deacon’s seat, and put into the box, and then returned.”

To Watertown, as had been said, in 1634 the young carpenter turned his steps. And here he seems to have intended to make his permanent home, for in the following year he joined the church, as he says, “by giving an account of my faith.” This was not, however, the beginning of his conscious experience of religious emotions. That dated back to the days when he sat by his mothers side upon the Sabbath day within the room made sacred by the voices of those “choice ministers.” Here is his own account of his conversion.

“I was brought by the good hand of my Heavenly Father to see myself a lost one by Mr. Salle of Nettlestead from Daniel fifth Mene etc. Doctrine, That all must be numbered.

Which wrought effectually on me to try myself, being in sore troubles of mind, but borne up by many scriptures, Ex. xv: 2, Matt. Xviii: Rev, xiv: 1. – by these and many more I closing therewith, I was much comforted and did believe that there was no help but only in the Lord Jesus Christ for life and salvation, and hope to stay myself upon my God thro’ Ct. Jesus accord’g, to that scripture Isia. 1:10.”

It will be noticed how careful he is in every phase of his feeling to square his position by detailed reference to a biblical phrase. We can easily imagine him in the same strain “giving an account of his faith” before the brethren in Watertown.

Samuel Hubbard had scarcely become established in his second New England home before he found himself in the midst of a social agitation of considerable magnitude. Though the settlers had been but five years on the ground, a movement for removal was in full force. The main reason for this state of things is yet a matter of doubt. Why, so soon after the opening of the country, while the whole region was but sparsely populated, a feverish hast to enter the little known district along the Connecticut should have possessed the people of Dorchester, Watertown, Roxbury and Newtown, (the present Cambridge) is not altogether clear. Like most popular movements, this appears to have sprung from a variety of causes and to have gained strength because of opposition on the part of the ruling element in the colony. There were two grounds of dissatisfaction quite general that may have added permanence to the agitation. The first was the growing tendency of the rulers to mingle civil and religious matters; the second was the fear of attacks from England upon the exposed coast settlements, for sentiments hostile to the welfare of the colony were known to be cherished at court.

The first of Winthrop’s company to be set on shore had in 1630 planted themselves on Dorchester neck. The very next year there came to Plymouth and to Boston a Connecticut river sachem, Wahquiniacut, earnestly soliciting settlements along that river and offering as a bounty a full supply of corn and eighty beaver skins annually. His motive, of course, was to secure an alliance with the well-armed Whites against the merciless Pequots, who then were driving the river tribes from their homes. The Plymouth people were ready to unite with those of the Bay in seizing the opportunity, but the government of the stronger colony declined to entertain the proposition. John Oldham, however, the trader afterwards killed by Indians at Block Island, with a few bold spirits from Dorchester traversed the wilderness and brought back such reports of the fertility of the lands along the river as caused the farmers of Mattapan to glance askance at their rocky lots and think strongly of bettering their condition. Nor were the neighboring settlers without similar information and similar longings.

Meanwhile the Dutch had built in June, 1633, their little fort at the House of Good Hope, now Hartford. Past this in the following October had sailed a Plymouth vessel, carrying the frame of a house subsequently erected at Windsor. An English settlement was now begun, and accounts of the attractiveness of the region multiplied. The fur traders rejoiced to find a fresh field to gather peltry. A few, like Ludlow, dissatisfied with the political situation at the Bay, were not unwilling to lead a company to a settlement beyond the immediate influence of the present rulers, where their own ambition might have more gratifying sweep. In Roxbury the influence of Pynchon was thrown heartily toward the scheme. In Watertown there was ill concealed opposition to the Court of Assistants, growing out of a recent refusal of the town to pay a tax levied on all the towns to ortify a single one, Newtown. Only the wisdom of Winthrop had averted a serious collision and quieted the jealousy of illegal taxation. The pastor who had led his flock in the protest of 1632 was again their leader in the project of emigration. At Newtown the purpose to remove had been vigorous and definite from the outset. In May 1634 the Newtown people applied to the General Court for permission “to look out either for enlargement or removal,” and the request not being fully understood was agreed to. In the following September the purpose was avowed, “to remove to Connecticut.” At once great opposition was developed and steps were taken which resulted in an apparent abandonment of the plan. The chief lay mover in the matter, John Haynes, was even elected Governor. But the next spring renewed the agitation and saw permission obtained. Straggling parties from Watertown had already gone to Wethersfield and in the fall of 1635 a party of sixty from Dorchester, including women and children, wearily plodded through the woods, driving their cattle with them, and tried to spend the winter at Windsor, but most of them suffered miserably till one way or another they struggled back to Massachusetts Bay. Nothing disheartened, in June 1636 the Newtown church, led by Hooker and Stone their pastor and assistant, sold out to a company of newly arrived settlers their immovable property, and started upon their westward journey. A hundred in number, of all ages and both sexes, with their lowing herds before them, they slowly covered the hundred miles and founded Hartford. In the same summer the church of Dorchester reoccupied the site at Windsor and the Watertown church enlarged the little company at Wethersfield.

In this emigration the young carpenter from Mendelsham was swept along, but curiously enough he appears first, not among the Watertown people at Wethersfield, but at Windsor. How was this? There is no trouble in explaining the fact if we remember that Hubbard was then not quite twenty-five, and that the Windsor emigration included persons of both sexes. It was a fair member of the Dorchester church, we see, that had led the young man to this region.

“Tase Cooper” came to Dorchester June 9, 1634 and united with the church there seven weeks later. Both she and Samuel Hubbard went to Windsor in the following year, probably in that ill-starred company of sixty who spent their autumn upon the journey and found the river frozen on their arrival. They appear to have been among the number who clung to the infant settlement, for on Jan. 4, 1636 (probably 1636/7) they were married at Windsor by Mr. Ludlow.

Of the parentage of Tasse Cooper, I have been able to find no trace. She had a brother John who lived in London in 1677 and in 1680, and also a brother Robert who writes from Yarmouth in 1644, highly praising New England as a place of residence. There were others of the same family name on the Connecticut River at this period, but none from Dorchester and none with whom she can be connected. From whatever source she came, she proved a noble woman and a faithful wife. Through the long years of their life together she constantly appears as a worthy help-meet, courageous, resolute and ready, frequently a little in advance of her husband in the settlement of any question of religion, her woman’s intuition marking out more rapidly the path which his logical reasoning finally compelled him to traverse. As to her name in full, we can only conjecture. Mr. Hubbard appears to have written it “Tase” without exception; later writers have agreed upon “Tacy”. Was it an abbreviation of Anastasia?

The newly married pair soon fixed their residence at Wethersfield, probably led thither by the fact that the bridegroom’s sister Rachel with her husband John Bransish and five children had come from Watertown to settle there. They found the little colony in feeble straits. In all three of the towns there were about eight hundred souls including two hundred adult men. Between the Hudson on the west and Narragansett Bay on the east dwelt Indian tribes that if united, could have brought upon them four or five thousand warriors. The fiercest of these savages the Pequots, who had not fewer than a thousand fighting men, were already in hostility. Wethersfield itself had been attacked in the winter of 1636/7 with a loss of nine by death and two by capture. Then in sheer self-defence the little company determined to administer to their merciless foes a lesson not to be forgotten. Though not far from starvation themselves, they equipped and victualed ninety men from the three towns, more than a third of their whole number, and sent them upon the expedition under Capt. Mason which obliterated the Pequot nation and gave the land rest for forty years. Their first summer had been occupied in breaking roads and building habitations. If in that autumn of 1635 there were, as Winthrop says, only thirty ploughs in Massachusetts, there could have been but half a dozen in Connecticut. In the following winter their cattle suffered greatly from food and shelter, and provisions bore an enormous price; hunting and fishing, moreover, were exceedingly dangerous since the savages were ever hanging about the neighborhood. Thus stood matters when this pair begain their married life. During the campaign, successful as it proved, evils were accumulating. There were few men to raise provisions. Wrote Ludlow at Windsor to Pynchon at Springfield, May 17, 1637:

“Our plantations are so gleaned by that small fleet we sent out, that those that remain are not able to supply our watches, which are day and night, that our people are scarce able to stand upon their legs. And for planting, we are in like condition with you. What we plaint is before our doors; little anywhere else.”

Meanwhile a debt was incurred for war expenses leading to an onerous tax, and at the same time the towns must keep themselves supplied with military stores and each settler must see to his arms and ammunition. Such were the conditions of life, both at Windsor and at Wethersfield, when the Hubbards began their house-keeping.

The church at Wethersfield at this time had no settled pastor, and had got into contentions and animosities which extended to the inhabitants not church members. In consequence there was already considerable disposition toward another removal. The church seems to have had but seven members and these were divided three against four, the ratio perhaps indicating the relative strength of the factions in the community. The three included the officers, who, claining to be the church, insisted on the right of remaining, and urged that the others should depart in the interest of peace. The four claimed that numbering a majority they had the right to stay and constitute the church. With the small company who did conclude to remove went Samuel and Tase Hubbard, and their little one of six months, whom they were soon to lay away under the sod of their new home.

Northward went toe little band to the beautiful site upon which the Roxbury settlers had planted their recent settlement. Everything here, as on the river banks below, was still new on that Mayday in 1639 when the Wethersfield party arrived. It was yet a time of beginnings at Springfield.

The records extant give little trace of the years spent by Mr. Hubbard here. We know that soon a little church was gathered containing four men besides himself, and that not long after his wife was added to the number. Here were born to them those three girls, Ruth, Rachel, and Bethiah, who were to become the ancestors of all the Burdicks and Langworthys, and many of the Clarkes, of Rhode Island. Here, too, was given to them, and quickly snatched away, a son. Full of daily cares, of struggles and deprivations must these days have been, but this couple were not given to complaining. In due time the wilderness was to blossom as the rose.

Mr. Hubbard’s stay at Springfield covered eight years. In the interval, the sister Rachel whom he had followed from Salem to Watertown and thence to Wethersfield, had lost her husband by death, and having remarried was living in the latest settlement of all, Fairfield. Here on the shore of Long Island Sound, Roger Ludlow had, in 1642, with a few families from Wethersfield planted the outpost of the English colonies on the side of the Dutch. From some cause on the 10^th of May 1647, the Hubbards with their little family and all their belongings departed from Springfield, doubtless by the river, and floated down to begin the founding of still another home, - in Fairfield. What the cause was is not stated in his journal. Perhaps we may divine it a little later. Once arrived at the young settlement, and well settled in the new home, he finds himself confronted with a difficulty discouraging enough, from which he wisely flees, since it is insurmountable.

He shall tell the story in his own plain way:

“God having enlightened both, but mostly my wife into his holy ordinance of baptizing only of visible believers, and (she) being very zealous for it, she was mostly struck at and answered two times publickly; where I was also said to be as bad as sh and sore threatened with imprisonment to Hartford jail, if not to renounce it or to remove; that scripture came into our minds, if they persecute you in one place flee to another. And so we did 2 day October 1648. We went for Rhode Island and arrived there the 12 day. I and my wife upon our manifestation of our faith were baptized by brother John Clarke 3 day of November 1648.”

From this account, taken in connection with a statement of his made before a court at New London in 1675, we may infer, I think, that Mr. Hubbard and his wife had for some time before the autumn of 1648, been of the Baptist way of thinking. The statement at New London was made in answer to Mr. Bradstreet, - the minister of that place, who in urging the conviction of certain parties on religious grounds had much to say about “the good way that their fathers had set up.” To this, Mr. Hubbard obtaining leave to speak replied:

“You are a young man, but I am an old planter of about forty years, a beginner of Connecticut, and have been persecuted for my conscience from this colony, and I can assure you the old beginners were not for persecution, but we had liberty at first.”

In a letter to Gov. Leete, in the year 1682, he reiterated the thought:

“Sir, it seemeth strange to me, an old planter of your colony, one of the first, before Mr. Hooker came there, and then what sweet love, precious love was then; but not for long so stood after the Bay persecuted Mr. Williams and others. But they wet into that evil way by degrees, I can witness by my own experience; for I was forced to remove for my conscience sake for God’s truth. Alas: some of them yt did fly to N. E. now, as the apostle Paul said of himself, was exceeding mad and persecuted their brethren and that with you also.”

The natural inference from all this is that the Hubbards had held their variant views about baptism while they were still among the “old beginners,” i. e. during their residence at Springfield, and perhaps before they left Wethersfield, but at the first were unmolested by the Connecticut settlers.

Now let us see what had happened during the residence of Mr. Hubbard at Springfield. The agitation for an alliance between the New England colonies, begun by the Connecticut settlers through fear of the Dutch, and strengthened by the political commotion of the mother country, had been prolonged for some five years. Massachusetts and Connecticut both claimed the settlements at Springfield and Westfield, and until that question could be practically agreed upon the union was delayed. In 1643, the confederacy was definitely established and at a meeting of the Commissioners in 1644 the claim of Massachusetts to the above named towns was sustained. As late, however, as 1649, at a meeting of the Commissioners, the representatives of Connecticut refused to regard the line as settled and claimed authority over Springfield. This goes to show that between 1644 and 1647, the later years of Hubbard’s stay in that town, there was an unsettled state of feeling as to which colony had jurisdiction by right, although Massachusetts was asserting jurisdiction in fact, with a probability of ultimate success.

Meanwhile the policy which had driven Roger Williams to Providence, and the followers of Ann Hutchinson to various places of refuge, was not intermitted. Deviations from the Puritan creed were challenged with vigor, and Anabaptists in particular were not left without notice. On Nov. 13, 1644, the General Court of Massachusetts passed an act providing banishment as the penalty for “condemning the baptizing of infants” or propagating such views. Nor was the law a dead letter. The historian William Hubbard tells of a man at Hingham named Thomas Painter, who was tied up and whipped by order of Court the same year, because “having a child born he would not suffer his wife to carry it to be baptized.” In 1645 a petition for the repeal of this law was denied by the General Court, and again on May 6, 1646 a petition for the continuance of laws in force against Anabaptists was recorded as granted. About the same month William Witter of Lynn was troubled with prosecutions for this cause. Now on the supposition that Samuel and Tase Hubbard had embraced Baptist sentiments, in view of the fact that Springfield was held to be within the sweep of the law above referred to, is it not probable that they determined to go into voluntary banishment before force should be applied?

There was evidently in their minds little thought that the “precious love” which was “at the first” among the “old beginners” in Connecticut had already begun to fail. But a year and a half was enough to teach them in what quarter alone those who differed from their friends for conscience’s sake could find an unfailing refuge.

When in the autumn of 1648 Samuel Hubbard came to Rhode Island to secure the permanent home denied one of his belief in Massachusetts and Connecticut, the colony was entering upon the solving of what Prof. Green(A Short History of Rhode Island, bu George Washington Greene, LL. D.), calls the fundamental problem of Rhode Island history’ – the reconciliation of liberty and law. The experience of a dozen years in local government “had demonstrated the possibility of soul liberty,” and had given it “a hold upon the hearts of the people too strong to be shaken.” They were now to determine whether it left “the needed strength in the civil organization to bear a government held by the free and voluntary consent of all, or the greater part, of the free inhabitants.” The charter obtained by Roger Williams had, after a long delay, been accepted by the freemen of the four towns, and a code of laws comformable thereto had been adopted. The character of the whole code was just and benevolent, breathing a gentle spirit of practical Christianity and a calm consciousness of high destinies.” It closes thus:

“These are the lawes that concerne all men, and these are the Penalties for the transgression thereof, which by common consent are Ratified and Established throughout this whole Colonie; and otherwise than thus what is herein forbidden, all men may walk as their consciences perswade them, every one in the name of his God. And lett the Saints of the Most High walk in this Colony, without Molestation, in the name of Jehovah, their God, for Ever and Ever. “ (R. I. Colonial Records, Vol. I)

Mr. Hubbard, as we have seen, immediately upon his arrival at Newport became identified with the little Baptist church under the pastorate of John Clarke, then four years old and yet having but fifteen members, of whom nine were males.

This was to be his church home for twenty-three years.

Whether he became their deacon or clerk, as has been deemed likely but without direct evidence, is not certain; but there is no doubt that nearly all that is known of the early history of that church was preserved by his pen. To him Mr. Comer refers and all who have since treated the subject. He became the messenger of the church on numerous occasions, and sometimes not without considerable personal risk.

One such visit, made by him on the third summer of his residence on the Island, was in connection with the now famous imprisonment of three Baptists at Boston in 1651.

At Swampscott, then a part of Lynn, there lived in feebleness and blindness William Witter a member of Dr. Clarke’s church who had twice been prosecuted for expressing in strong language his views on infant baptism. In his loneliness he requested a visit from the brethren of the church. Mr. Clarke, himself, Obadiah Holmes and John Crandall were deputed by the church to carry their sympathy to this aged member. They arrived at his house on a Saturday evening July 19^th. The next morning they had begun to worship the Lord in their own way, in the presence of four or five strangers, and Mr. Clarke was in the midst of a sermon, when the assembly was broken up and the three from Newport were hurried off to the jail. In the afternoon, against their remonstrance, they were conducted to the meeting house of the town, where Mr. Clarke gave sore offence by declining to join in the service, and though he offered an explanation of his apparently discourteous conduct, he was silenced and all three were returned to the jail. On Tuesday they were taken to Boston.

Nine days later, on the 31^st, they had their trial, “of a kind” says Brooks Adams, (The Emancipation of Massachusetts, by Brooks Adams), “reserved by priests for heretics.”

No jury was impaneled, no indictment was read, no evidence was heard, but the prisoners were reviled by the court as Anabaptists and when they repudiated the name were asked if they did not deny infant baptism. The argument that followed was cut short by a commitment to await sentence. That afternoon John Cotton exhorted toe judges, telling them that the rejection of infant baptism would overthrow the church; that this was a capital crime, and therefore the captives were “foul murtherers.” Toward evening the court came in and sentenced them to fines of twenty, thirty, and five pounds. Governor Endicott lost his temper, “declared they deserved death and he would have no such trash brought into his jurisdiction,” and insinuating that they had influence over weak-minded persons only, dared them to a discussion with the ministers. This challenge Mr. Clarke promptly accepted, and he earnestly endeavored t bring about the proposed discussion. The magistrates at first seemed to consent, but after some delay denied that the Governor’s meaning had been rightly understood. The prisoners were remanded to jail, where they all remained at least a fortnight and perhaps longer. In the interval, they received a loving visit from the representative expressly sent by the church at Newport, Samuel Hubbard, in whose journal is recorded this item:

“I was sent by the church to visit the bretherin who was imprisoned in Boston jayl for witnessing the truth of baptizing believers only, viz, Brother John Clarke, Bro. Obadiah Holmes & Bro. John Crandal, 7 day August, 1651.”

The fine of Mr. Clarke was paid, against his will, by friends who feared for his safety. Crandall was admitted to bail, but misinformed as to the time of surrender returned to find that his jailer had paid the bond and he was free. Holmes, however, was left to face his punishment, which was severe. Thirty lashes with a three-thonged whip left him cruelly lacerated in body, but dignified and angelic in spirit. Among those who showed Holmes sympathy on this day, was one John Hazel of Rehoboth, a cousin of Samuel Hubbard’s who had come to Boston to visit the prisoner. He was himself thrown into prison for no offence, but the aid and comfort to Holmes, and survived but a short time the treatment there received. Mr. Hubbard’s letter book had a number of letters that had passed between Hazel and himself.

Under date of October, 1652, Mr. Hubbard records this: “I and my wife had hands laid on us by brother Joseph Tory.” This has some interest as showing that the doctrine of “laying on of hands” was even then attracting some attention in the Newport church. It was four years later, during Mr. Clarke’s long absence in England, that some twenty-one members broke away, chiefly, it is supposed, because the old church held “the laying on of hands a matter of indifference.” Samuel Hubbard, however, remained with the older church.

The year 1655 finds him numbered among the freemen of the colony. The dateof his admission was undoubtedly earlier.

In the autumn of 1657, Mr. Hubbard and his friend Obadiah Holmes went to the Dutch at Gravesend and to Jamaica at Flushing and to Hampstead and Cow Bay, being gone from Oct. 1^st to Nov. 15^th. This I suppose to have been a preaching tour, though, doubtless, Mr. Hubbard was the guest of his nephew, John Brandish, a resident there.

The next allusion to him is somewhat surprising. He appears to have been a small farmer, pursuing also the trade of a carpenter. Yet in the colonial record there is found under date of “May the fowerth, 1664,” in the list of colonial officers chosen, the following:

“Larrance Torner, Solicitor; Samuel Hubbard, next.”

The office of “General Solicitor” was created by the General Assemly in 1650 and the duties are described as follows:

“It is ordered, that the Solicitor shall prepare all such complaints (upon which the “Generall Atturney” was to proceed) to the Atturney’s hand, not hindering any authority of the Atturnie by oration presented in the Solicitor’s absence if he please.”

What this means the writer does not pretend to know, save that complaints were to be made out by the Solicitor. This service seems to demand more legal knowledge than Mr. Hubbard’s letters show evidence of his processing. His election probably implies that he was known to be an easy writer and was held in high esteem for his good sense. Whether he ever served as General Solicitor is uncertain. Larrance Toner, upon his own petition, was discharged from his office without having served, on the following day. There is no record of Samuel Hubbard’s engagement or of any action about the matter until the general election of the following year, when William Dyre was chosen to the office and engaged.

In the beginning of 1665 (Backus’ History of the Baptists), or possibly in the previous year (Seventy Day Baptist Memorial, pg. 150), there had come from London to Newport, Mr. Stephen Mumford. Through his teachings, in March 1665, Tase Hubbard was convinced of her obligation to observe the seventh day, instead of the first, as the weekly Sabbath. The next month her husband was also convinced, and a little later four more of their household and some others joined with them in the observance of Saturday. Not even then did these worshippers break off their connection with Mr. Clarke’s church, but for six years longer they were members of that body, and some of them were prominent representatives of the Church upon important occasions.

One of these occasions occurred at Boston in 1668, on this wise.

Certain members of the Charlestown Church of the standing order had come to have grave doubts about infant baptism. Thomas Gould, in particular, for “denying baptism to his (infant) child” was convicted, admonished and given till next term to consider his error; this in October, 1656.

From this time for several years he was subjected to perpetual annoyance, being repeatedly summoned and admonished by both church and the courts, till in 1665 he withdrew, and with eight others formed a separate church. Thereupon they were excommunicated by the church at Charlestown, and given over to the Magistrates to be crushed. “Passing from one tribunal to another,” says Mr. Adams, “the sectaries came before the General Court in October 1665; such as were freemen were disfranchised, and all were sentenced, upon conviction before a single Magistrate of continued schism, to be imprisoned until further order. The following April they were find four pounds and put in confinement, where they lay till the 11^th of September, when the legislature, after a hearing, ordered them to be discharged upon payment of fines and costs.”

Persecution, however, aroused sympathy for these men and increased their numbers. So their opponents ordered Gould and his friends, with such others as might be named by the latter, to appear at the meeting house in Boston on the 14^th of April. To meet these farmers and mechanics in the disputation, six eminent clergymen were deputed.

The question as stated for discussion was:

“Whether it be justifiable by the word of God for these persons and their company to depart from the communion of these churches, and to set up an assembly here in the way of anabaptistery, and whether such practice is allowable by the government of this jurisdiction.”

The church at Newport, hearing of this appointment, sent William Hiscox, Joseph Torrey, and Samuel Hubbard to the assistance of the brethren. The latter speaks of going to Boston on April 7^th. It is stated that he kept a record of the proceedings.

Two accounts of this meeting are extant. One, by Cotton Mather, states that while the erring brethren were obstinate, “others were happily established in the right ways of the Lord.” Another, a document written by the wife of one of the parties, probably Mrs. Gould, says:

“When they were met, there was a long speech made by one of them, of what vile persons they were and how they acted against the churches and government here, and stood condemned by the court. The others desiring liberty to speak, they would not suffer them, but told them, they stood there as delinquents and ought not to have liberty to speak. Two days were spent to little purpose.”

It is probable that Mr. Hubbard and his colleagues were able to do little more than to show their sympathy for their troubled friends. On the 27^th of May following, Gould, Turner and Farnum were banished under pain of perpetual imprisonment. But they remained and faced their fate. On July 30^th, they were committed to prison and kept there a year or more and then released. Turner was again imprisoned in 1670, and Russell, one of the number, is said to have died in the jail. Eventually the church, which had now removed to Noddle’s Island (East Boston), had peace in the enjoyment of their religion. Poor Turner, as Captain, led a company composed chiefly of “Anabaptist” volunteers, against the Indians in Philip’s war and after valiant service in the Connecticut valley, lost his life at the Deerfield falls.

Mr. Hubbard appears to have lingered in Boston for more than a month after the disputation, for we find a letter from him dated Boston, July 6^th, 1668, and directed to his cousin John Smith of London, in which there is an interesting personal allusion, as well as some account of the meeting in April.

“Cousin, I this spring having been at Boston upon account of a dispute made shew of, the Governor and Magistrates with and against some of God’s ways and ours; who was brought forth to bear testimony for his truth. After several threatenings and imprisonment of some (and whipping of Quakers) as I said, made shew of a dispute to convince them.

I was at it, but not joining of them; only their wills was satisfied to proceed against them, that they might not meet public again. If they did, any one magistrate might imprison them, and let ‘em out 10 days before the middle of July, in which 10 days they are to be gone out of their colony. Three of the chief of them are to be put in three several prisons.

This was the main of my business and also to see my kindred in the flesh, where I was at my cousin Hannah Brooks’s; for so is her name, where I saw a book of your making I never heard of before, which you gave to my cousin Elizabeth Hubbard; I was much refreshed with it.

I hint how it is with me and mine. Thro’ God’s great mercy the Lord have given me in this wilderness a good, diligent, careful, painful and very loving wife. We thro’ mercy live comfortably, praised be God, as coheirs together of one mind in the Lord, traveling thro’ this wilderness to our heavenly Zion, knowing we are pilgrims, as our fathers were, and good portion, being content therewith. A good house, as with us judged, and twenty-five acres of ground fenced in, and four cows which give milk, one young heifer, and three calves, and a very good mare; a trade, a carpenter, and health to follow it, and my wife very diligent and painful; praised be God. This is my joy and crown. I trust all, both sons-in-law and daughters are in visible order in general; but in especial manner my son Clarke and my three daughters with my wife and about fourteen walk in the observation of God’s holy sanctified seventh day Sabbath, with much comfort and liberty, for so we and all ever had and yet have in this colony.

The good Lord give me, poor one, and all, hearts to be faithful and diligent in the improvement, for his glory, our souls’ good and edifying and building up one another in our most holy faith; that while the earth is in flames, in tumults, the potsherds breaking together, we may be awake trimming our lamps, and not to have oil to buy, but be ready to enter with our Lord.

I desire to hear how things [are] with you in your land; for this thirty years and more I have observed (as one said) as the weathercock turns with you, soon after with them in the Massachusetts Bay.

I commit yo all to the God of wisdom to guide you, and to make you willing to do his will, amen.

Samuel Hubbard”

The good house of which he writes was in a locality called by him “Mayford,” but more frequently styled by others “Maidford.” It lies north of the pond in Middletown and not far from Easton’s beach. It was here that Obadiah Holmes also had a tract of land.

Mr. Hubbard’s three daughters were now happily married, and the oldest and the youngest with their husbands had gone to join the new settlement at Misquamicut, now Westerly. There was a son at home, bearing his father’s name, just coming to manhood but destined to an early death. Back there in Wethersfield was one little grave, and in Springfield were two more, testifying to the hardships and sorrows of earlier years. But the present days were indeed full of “much comfort and liberty.”

The views of Mr. Hubbard and others of Mr. Clarke’s church about the Sabbath were a matter of frequent conversation and correspondence at this time. Finally the difference between the two parties in the church came to an open rupture. Four keepers of the seventh day went back to the keeping of the first day, so offending Mr. Hubbard and his friends that they withdrew from communion with deserters.

Thereupon a meeting of the church was called and the wounded feelings were so far soothed that church relations remained unchanged for several months. Ultimately, however, the preaching of Mr. Clark, and especially of Mr. Holmes, became so directed against these views about the Sabbath, that earnest replies were evoked, and it became evident, after one especially vigorous discussion, that peace could be reached only by separation. The account of this discussion, prepared by Mr. Comer largely from Mr. Hubbard’s papers , it is thought , is highly interesting but too long to be introduced here. Shortly afterward, on the 23d of December, 1671, five persons withdrew from Mr. Clarke’s church and, with two others, formed the first Seventh Day Baptist Church in America. Their names are: William Hiscox, who ultimately became pastor, Stephen Mumford and his wife, Samuel and Tase Hubbard, their daughter, Rachel Langworthy, and Roger Baster.

The church with they established had a long and useful career, and embraced among its members many of the best men of the colony. Its former house of worship is now the building occupied by the Newport Historical Society.

Many of the earliest settlers at Westerly were connected by some tie to this church, and subsequently a church of the same faith was formed there, which still exists, in the town of Hopkinton. In this latter church the children and grandchildren of Mr. Hubbard were very prominent workers. From it their descendants have carried his faith to the Middle and Western States where it thrives more vigorously than in its earliest American home. The latest statistics of the Seventh Day Baptists assign to them 165 churches and 8797 members.

These years were beginning to add to the sorrows of life for Samuel and Tase Hubbard. On the 20^th of January 1670/1, they saw their only son sink into death. Then in the course of the ensuing year, came the dissensions in the church which severed friendships of long standing. Across the bay in Westerly their two sons-in-law, Robert Burdick and Joseph Clarke, the younger, were settled upon the disputed tract claimed by both Massachusetts and Connecticut, as well as by Rhode Island, under which latter jurisdiction they held their titles. Burdick had already been arrested on his homestead and imprisoned at Boston by reason of adherence to his colony, and Clarke was in a few years to be imprisoned in Hartford jail for a similar reason. A letter of Mr. Hubbard’s on Oct. 6, 1672, expresses a more depressed feeling than is observable at any other period of his life. He says:

“Dear brethn pray for us, a poor weak band in a wilderness, beset around with opposites, from the comm.. adversary and from quakers, generals, and prophane persons, and most of all from such as have been our familiar acquaintance; but our battles are only in words; praised be God.”

In the following February (14^th) he says “Many slanders is laid upon Mr. John Clarke; but I will be sparing.”

Whether the allusion is to the church troubles or to something of a political nature, the kindness of the writer’s heart towards one from whom he had been obliged to separate on religious grounds is very marked, and quite unlike the temper of the times.

How his Westerly children were faring is shown by a letter from Ruth Burdick in 1673 (Dec. 7):

“We are at peace at present, but are in expectation of the officers to come to strain for the ministers wages, wch for our share is8s; we hear also of a press for soldier’s to go against the Dutch. We fear much whose turn it may be. The Lord help us to cast all our care upon him.”

In the year 1674 a movement began which resulted in the formation of the sect of the Rogerenes. In the earlier stages of this movement Mr. Hubbard had a share, but no one was more disturbed by the final result than himself.

Toward the close of this year John and James Rogers of New London were baptized. In the following spring, another brother, Jonathan Rogers, was also baptized and all were added to the Seventh Day church at Newport by a deputation of which Mr. Hubbard was one. Thereupon John Rogers’ father-in-law took his wife and children away from him and caused his arrest and commitment to Hartford jail. He was at liberty, however in the following autumn, and went with others to bring Mr. Hubbard to New London again. At this time the father, James Rogers, with his wife and daughter, was also baptized. Then began further imprisonment of the family for working on Sunday. Still another baptism in November led to continued imprisonment. So matters ran on. Meanwhile one of these sons, named Jonathan, had married a grand-daughter of Mr. Hubbard, Naomi Burdick, and had been excommunicated by the rest of the Rogers family, for not accepting some of their constantly growing vagaries. After many visits to the New London brethren, the Newport church in 1685 “cut them off,” excepting Jonathan. The enthusiasts went on to establish themselves independently having, says Mr. Hubbard “declined to Quakerism.” They clung to the seventh day, to baptism, and to the communion, but refused o use medicine, denounced hirling preachers and delighted in offensive work upon the Sabbath, whereby they had many imprisonments and a few whippings. The sect was kept alive, it would seem, only by persecution, for since that declined it has ceased to exist.

Mr. Hubbard’s book contained numerous letters describing the growth of the movement and is the chief source of information about its origin.

The war with Philip, in the year 1675, temporarily broke up the Westerly settlement, so full of interest for Mr. Hubbard, and sent its members to Newport for safety. In November he writes:

“Very sudden and strange changes these times afford in this our age, everywhere, as I hear and now see, in N.E. Gods’ hand seems to be stretched out against N. England by wars by the natives, and many Englishmen fall at present. But the English is just now going out against them to purpose, as it’s reported from the Massachusetts Bay, alias Boston, a 1000 men. The Lord of hosts be with them. The island doth look to ourselves, as yet, by mercy not one slain, blessed be God ….. My wife, and three daughters, who are all here by reason of the Indian war, with their 15 children, desire to remember their Christian love to you.”

After the war he writes, “My rates for the wars was but 10 shillings or 10, lbs. Of wool.”

On the coming of peace, the daughters returned to their Westerly homes, whither Mr. Hubbard often went to visit them, and to rejoice in their growing prosperity, as well as sometimes to lament with them over their troubles from Connecticut inroads.

The summer and autumn of 1677 brought to Mr. Hubbard two peculiar experiences. The first was a wound to his feelings in a very tender spot, a vote of the church declaring that he had not “the gift of prophesying publickly in the church, tho’” says he, “heretofore judged so by those breth’n of the old ch, yea, by most here and encouraged in it.” It is plain that a generation had arisen “that knew not Joseph.” I apprehend that the occasion was an attempt to have a pastor regularly ordained. Mr. Hiscox was not ordained as late as 1684, and in speaking of a mission to New London in Feb. 1679/80, Mr Hubbard said “I must say that Bro. Maxson and I had by virtue of church as much power as Bro. Hiscox.” Possibly the embers of the church at Newport, like the disciples at Corinth, were instituting invidious comparisons between their Paul and their Apollos.

At nearly the same time he was greatly prostrated by “a very sore cough,” by reason of whih his life was despaired of. From his old friend, Major John Cranston, the Deputy Governor, he received a small vial of spirits which allowed him some sleep but failed to relieve him. Let him tell the rest: “The church meeting by course, the church coming in to see me, I desired of them the ordinance of laying of hand and anointing with oil, saying I had faith in it. Bro. Hiscox and Bro. Gibson gave me this answ’r – for some reasons they could not for present, but wt they could do were very willing & free. So the ch drew into my other room agreeing to seek God’s face for me, poor one. The next day I would have gone to town to give public praise, but was advised not to go,” and friends who came expecting to find him dead, beheld him standing and writing.

One of his most regular correspondents in these days was John Thornton of Providence, a member with him of the Newport church, but more recently removed to the northern town. Shortly after his arrival there Mr. Hubbard in a letter to him dated Feb. 9, 1678/9, said:

“Pray remember my respect unto Mr. Roger Williams. I thought to have wrote to him but I have not time now; have me excused to him. I do truly sympathize with him in his great exercise; the good Lord sanctify it to him and to his wife and all his for their soul’s advantage.”

Again the following November I note a similar remembrance sent to Mr. Williams.

Several of the letters of this period are rich in bits of old time news. Thus one of Feb. 7^th 1678/80 to his son-in-law Clarke has the following touch of politics.

“Here is a rumor as Lawrence Turner said to me, of turning the gov’r out (John Cranston) and Walter Clark gov’r. Major Sanford dep &c; and so then the Narraganset or Kings province by itself. William Harris is gone for O England, displeased at our courts act, and will not accept, tho’ tendered its said, to be Quenicot agents attorney etc. God can and have Achitophels’ council to fall and to hang himself”

Gov. Cranston by his death on the 12^th of March – a month later – obviated the necessity of the plan proposed; not Walter Clark but Peleg Sandford was chosen his successor.

From the journey thus mentioned William Harris never returned, but having been captured by a corsair and enslaved was redeemed only to struggle back to London and die.

August 25^th, 1680, Mr. Hubbard mentions that his son-in-law “Clarke hath been in Hartford jail and is now a prisoner.” The imprisonment and a fine of L10, were imposed in consequence of the conflicting claims to the soil about the Paweatuck river. The fine was subsequently repaid to Clarke by the R.I. Assembly.

On May 14, 1681, he wrote to Isaac Wells of Jamaica, and said:

“As concerning your friends mentioned, Mr. John Clarke died (the) 20 (th) day of April, 1676, Mr. Luker, the 26^th day of December, 1676, Mr. Vaughn is ded, elder Tory, my dear brother John Crandall …. Mr. Smith, W. Weeden, John Salmon, Mr. Edes, several of the church, gov’r Arnold, gov’r Easton, gov’r Coddington, gov’r John Cranston, choice men, are all dead.”

In this we get a glimpse of his increasing loneliness. The age of three score and ten found him with few of those friends about him who had in 1648 welcomed him to Newport. But as these external sources of consolation were vanishing, his soul appears to have acquired a sweet calmness and serenity, - a rest after the storm and stress of life, which never after deserted him.

Hear him:

“All God’s holy ordinances are all good, especially prayer, public, private [and in] families. O sweet rest, refreshing dews, I have had by that ordinance of singing psalms, in private and in public, also.

“God’s holy scriptures, his word, is as so many fresh pastures yielding fresh flowers and fresh streams of comfort. Let thee and me labour to get ourselves off from all low things, striving, yea pressing, after holiness.”

But twice do I find indication of any tendency to verse in Mr. Hubbard’s compositions. On the occasion of his son’s death in 1671, he composed some lines and sent them to Roger Williams.

This favor the latter acknowledged in a letter of the year 1672, saying:

“I have herein returned your little, yet great, remembrance of the hand of the Lord to yourself and your son late departed.”

At another time Mr. Williams alluded to the same matter in these words.

“At present (to repay your kindness and because you are so studious) I pray you to request my brother Williams, or my son Providence, or my daught’r Hart, to spare you the sight of a memorial in verse, which I lately writ, in humble thanksgiving unto God, for his great and wonderful deliverance to my son Providence.”

The second poetic effusion, to use the term currente calamo, occurs in a letter to Gov. Leete of Connecticut, Dec. 20, 1682

In a supplementary note he gives the date of Mr. Eades’ death, as Mar. 16, 1681…. In a later letter to Gov. Leete, he says of Mr. Eades:

“This friend of yours and mine, one in office in Oliver’s house, was for liberty of conscience, a merchant, a precious man, of a holy life and conversation, beloved of all sorts of men.”

With a change as to office and occupation, the sentence would be an excellent epitaph for Mr. Hubbard himself.

On May 10, 1683, John Thornton writes to Mr. Hubbard. “Dear brother, thou gavest me an acct. of the death of divers of our ancient friends; since that time the Lord hath arrested by death our ancient and approved friend Mr. Roger Williams, with divers others here.”

It is very certain that there were few more sinc ere mourners for Mr. Williams than that patriarch at “Mayford,” who fifty years before had learned from his lips the lesson of soul liberty, and had shared with him persecution for conscience’ sake.

In Mr. Hubbard’s familiar letters, items grave and gay jostle each other with great freedom. Here are two of Oct. 20, 1683:

“John Clarke is to have Rebecca Hiscox, it’s supposed. Old Weaver is ded, near an hundred years old.”

Listen to these words in a message to a friend at Boston, on Mar. 28, 1686.

“Just now I remember what my mother’s words were near 70 years ago, that thankfulness for mercys was a coning way of begging more mercies. Psalm 103:12, 17, 18. And I may say with old Jacob, Gen. 32: 10, that I came over with myself, and God have made me 3 bands. This day I heard God have added one grandchild more to my store, that now I have grand-children 28, great-grand-children 10, son-in-laws 3, great son-in-laws 3 and my 3 daughters now alive; 4 I buried; my all and mine 49.” All but three of these were keepers of the seventh day Sabbath.

At the close of 1686, he wrote to his friend Thornton thus:

“My wife and I counted up this year 1686. My wife a creature 78 years, a convert 62 years, married 50 years, an independent and joined to a church 52 years, a Baptist 38 years, a Sabbath keeper 21 years. I a creature 76 years, a convert 60 years, an independent and joined to a church 52 years, a Baptist 38 years, a Sabbath keeper 21 years, …. Oh, praise the Lord, for his goodness endures forever! … These may be my last lines unto you; farewell!”

Four months later, to his daughter Clarke he sends these cheering words:

“Oh children, I see good days at hand, let his lift up their hands, their Lord is at hand; then his shall reign on the earth. (Rev. 20:4.)”

The latest letter from his pen that we can trace bears date May 7, 1688. I find one author (Thomas B. Stillman, in the Seventh Day Baptist Memorial.) assigning the following year, 1689, as that of his death at age of 79 but on grounds not altogether satisfactory. He certainly had died before 1692. His wife survived him and was present at a church meeting as late as 1697, after which no further trace of her can be found. There is nothing, therefore, to tell exact dates of their death or the place of their burial.

Thus we have followed this humble career to its close on earth. It could be paralleled, no doubt, in hundreds of other families established in that day of beginnings in New England; but that fact should not lead us to withhold our appreciation of its worth. Happily for us today, good men were then exceedingly common.

The devout spirit, the loyalty to religious convictions, the grateful heart toward his God and gentle disposition toward all mankind, - these are qualities we must admire in Samuel Hubbard, even though we rejoice in a broader view of the world, a clearer understanding of biblical interpretation and, perhaps, a keener intelligence, than were granted to him. The denomination of which he was a founder owes to him a heavy debt, and does not hesitate to praise his memory. Let the general public now recognize his virtues, and while reserving for larger minds, like those of Williams and Clarke the more conspicuous places in the Rhode Island temple of fame, let them grant to such as he the recognition which devoted men and worthy citizens may rightfully claim.

APPENDIX

Samuel Hubbard’s Family Record

Samuel Hubbard, born 1610, Mendelsham, co. Suffolk, Eng.; came to Salem Oct. 1633; Watertown, 1634; Windsor, 1635; Wethersfield, 1636; Springfield, May 10, 1639; Fairfield, May 10, 1647; Newport, Oct. 12, 1648. Freeman, 1655, perhaps before; Elected deputy General Solicitor 1664; died 1689 or after at Newport. Married, Jan. 4, 1636/7.

Tase Cooper, born 1608, Eng.; came to Dorchester June 9, 1634; Windsor, 1635; married there by Mr. Ludlow; died probably at Newport, after 1697.

Children:

Naomi, b. Nov. 18, 1637 at Wethersfield; d. Nov. 28, 1637, ditto

Naomi, b. Oct. 19, 1638 at Wethersfield; d. May 5, 1643, Springfield

Ruth, b. Jan. 11, 1640, Springfield; d. about 1691, Westerly; m. Nov. 2, 1655, Robert Burdick, b. ---, d. 1692. Children: Robert, unknown son, Hubbard, Thomas, Naomi, Ruth, Benjamin, Samuel, Tacy, Deborah.

Rachel, b. Mar. 10, 1642, Springfield, d. ?; m. Nov. 3, 1658, Andrew Langeworthy. Children: Samuel, James.

Samuel, b. Mar. 25, 1644; Springfield; d. soon.

Bethiah, b. Dec. 19, 1646, Springfield; d. Apr. 17, 1707; m. Nov. 16, 1664, Joseph Clarke, b. Apr. 2, 1643; d. Jan. 11, 1727. Children: Judith, Joseph, Samuel, John, Bethiah, Mary, Susanna, Thomas, William.

Samuel, b. Nov. 30, 1649, Newport. D. Jan 20, 1670/1 (" Narragansett Historical Register, A Magazine, The: Huling, Ray Greene; "Samuel Hubbard of Newport, 1610-1689"; vol. V, pp. 289-327; 1886-7. Hereinafter cited as "Narragansett Historical Register.")

Biography: __ ___ ____ _______________, _______________, _______________, _______________; Samuel3 (James2, Thos1), (b. 1610; d. 1689); m. 1636, Jan. 4 Tacy Cooper (b. ?; d. 1697)

Of Mendelsham, Suffolk Co., Eng., Newport R.I.

He says of himself: "I was born of good parents, my mother brought me up in the fear of the Lord, in Mendelsham, in catechiseing me and hearing choice ministers, &c."

1633, Oct. Salem. He came this month from England.

1634. Watertown, Mass.

1635. He joined the church, "by giving account of my faith," as he says.

1635. Windsor, Conn. He was married there the next year by Mr. Ludlow. (Tacy Cooper had come to Dorchester, 1634, Jun. 9, and moved to Windsor before her marriage.)

1636. Weathersfield, Conn.

1639, May 10. Springfield, Mass. He moved here at this date, and a church was soon gathered; he says there were five men in all, and "my wife soon after added."

1647, May 10. Fairfield. His stay here was short: "God having enlightened both, but mostly my wife, into his holy ordinances of baptizing only of visible believers, and being very zealous for it, she was mostly struck at and answered two terms publicly, where I was also said to be as bad as she, and sore threatened with imprisonment to Hartford jail, if not to renounce it or to remove; that scripture came into our mouths, if they persecute you in one place, flee to another; and so we did 2 day of October, 1648, we went for Rhode Island."

1648, Oct. 12. Newport. They arrived at this date.

1648, Nov. 3. He and his wife were baptized by Rev. John Clarke.

1651, Aug. 7. He was sent by the church to visit the prethren in prison at Boston, viz: John Clarke, Obadiah Holmes and John Crandall.

1652, Oct. "I and my wife had hands laid on us by brother Joseph Torrey."

1655. Freeman.

1657, Oct. 1. "Brother Obadiah Holmes and I went to the Dutch and Gravesend and to Jamaica, and to Flushing and to Cow Bay." They came home Nov. 15th.

1664. He was to be General Solicitor, in case of inability of Lawrence Turner.

1665, Mar. 10. "My wife took up keeping of the Lord's holy seventh day Sabbath."

1665, Apr. "I took it up (our daughter Ruth, 25, Oct. 1666, Rachel, Jan. 15, 1666, Bethiah, Feb. 1666, our son Joseph Clarke, 23 Feb. 1666)."

1668, Apr. 7. I went to Boston to public dispute with those baptized there.

1668, Jul. He wrote his cousin, John Smith, of London, from Boston, where he had been to a disputation: "Through God's great mercy, the Lord have given me in this wilderness, a good, dillgent, careful, painful and very loving wife; we, through mercy, live comfortably, praised be God, as co-heirs together of one mind in the Lord, travelling through this wilderness to our heavenly sion, knowing we are pilgrims as our fathers were, and good portion being content therewith. A good house, as with us judged, 25 acres of ground fenced, and four cows which give, one young heifer and three calves, and a very good mare, a trade, a carpenter, a health to follow it, and my wife very diligent and painful, praised be God." &c.

1671, Dec. 16. He wrote to his children at Westerly, about the differences between those favoring the seventh day observance and the rest of the church. Several spoke on both sides. Mr. Hubbard gave his views. Brother Torrey said they required not my faith. Other discussion followed: "They replied fiercely, it was a tumult. J. Torrey stopped them at last."

1671, Dec. 23. "We entered into a church covenant the 23d day December, 1671, viz; William Hiscox, Stephen Mumford, Samuel Hubbard, Roger Baster, sister Hubbard, sister Mumford, Rachel Langworth," &c.

16 75. He says: "I have a testament of my grandfather Cocke's, printed 1549, which he hid in his bedstraw, lest it should be found and burned, in Queen Mary's days."

1675, Nov. 1. He wrote Mr. Henry Reeve, at Jamaica: "Very sudden and strange changes these times afford in this, our age, everywhere, as I hear and now see in N. E. God's hand seems to be stretched out against N. England by wars by the natives, and many Englishmen fall at present." "This island doth look to ourselves as yet, by mercy not one slain, blessed be God". "My wife and 3 daughters, who are all here by reason of the Indian war, with their 15 children, desire to remember their christian love to you."

1678, Jun. 29. He wrote Dr. Stennett, of London: "Feom my own house in Mayford, in Newport,: &c. He mentions a very sore cough he had last winter, and that he sent for his physician, Major Cranston, who "said he judged none help or hope for sure, but for present refreshment, he gave a small vial of spirits, which I took and had some sleep, but my cough rather increased." &c. "Our Governor died the 19th day of June, 1678, buried 20th day, all this island was invited, many others was there, judged near a thousand people, our brother Hiscox spake there excellently." &c.

1680. Taxed 8s. 2d.

1686, Dec. 19. He wrote to John Thornton, of Providence: "My old brother who was before me, you and brother Joseph Clarke (only alive) in that ordinance of baptism. I next and my wife in New England, although we stept before you in other ordinances. Oh! Let us strive still to be first in the things of God," &c.

1688, May 7. He wrote Richard Brooks, of Boston: "The mesles is not gone here. My daughter Rachel have them and some of her family" (unknown author, Genealogical Dictionary of Rhode, p. 106-07.)

Birth: 10 May 1610 _______________, Mendelsham, Suffolk Co., England.

Marriage: 4 Jan 1635 Tacy COOPER (b. 12 Feb 1608, d. 27 Sep 1687); _______________, Windsor, Tolland Co., CT.

Daughter: 18 Nov 1637 Naomi HUBBARD; _______________, Wethersfield, Middlesex Co., CT (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Ford, Genealogies of Rhode Island Families, vol. 1, pp. 543-544.).

Daughter: 19 Oct 1638 Naomi HUBBARD; _______________, Wethersfield, _______________, RI (Ford, Genealogies of Rhode Island Families, vol. 1, pp. 543-544.).

Daughter: 11 Jan 1639 Ruth HUBBARD; _______________, Springfield, Hampden Co., MA.

Daughter: 10 Mar 1641/42 _______________ HUBBARD; _______________, Springfield, Hampden Co., MA (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Son: 25 Mar 1644 Samuel HUBBARD; _______________, _______________, _______________, _______________ (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Daughter: 19 Dec 1646 Bethiah HUBBARD; _______________, Springfield (Agawam), Hampden Co., MA.

Baptism: 3 Nov 1648 _______________, Newport, Newport Co., RI; Baptized into the Seventh Day Baptist Church, Newport, RI (Newport 1st Baptist Church 1644 - Newport RI; MF 1993.6; Microfilm Room; Seventh Day Baptist Historical Society, Janesville, WI) (Sanford, Newport 7th Day Baptists, p. 73-74.)

Death: 10 May 1689 _______________, _______________, Newport Co., RI.

Burial: __ ___ ____

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Family Group Sheet

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Six Known Children

__________________________________________________________________________

F Naomi HUBBARD (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.)

Birth: 18 Nov 1637 _______________, Wethersfield, Middlesex Co., CT (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Ford, Genealogies of Rhode Island Families, vol. 1, pp. 543-544.).

Death: 28 Nov 1637 _______________, Wethersfield, Middlesex Co., CT; She died at ten days old (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Ford, Genealogies of Rhode Island Families, vol. 1, pp. 543-544.)

Marriage? __ ___ ____

Burial: __ ___ ____

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F Naomi HUBBARD (Sanford, Newport 7th Day Baptists, p. 87.) (Sanford, Newport 7th Day Baptists, p. 87.) (Sanford, Newport 7th Day Baptists, p. 87.)

Birth: 19 Oct 1638 _______________, Wethersfield, _______________, RI (Ford, Genealogies of Rhode Island Families, vol. 1, pp. 543-544.).

Death: 5 May 1643 _______________, Springfield, _______________, MA; Died at 6 years of age (Sanford, Newport 7th Day Baptists, p. 87.) (Ford, Genealogies of Rhode Island Families, vol. 1, pp. 543-544.)

Marriage? __ ___ ____

Burial: __ ___ ____

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F Ruth HUBBARD

Birth: 11 Jan 1639 _______________, Springfield, Hampden Co., MA.

Baptism: __ Nov 1652 _______________, Newport, Newport Co., RI; Baptized into the Seventh Day Baptist Church, Newport, RI (Newport 1st Baptist Church 1644 - Newport RI; MF 1993.6; Microfilm Room; Seventh Day Baptist Historical Society, Janesville, WI) (Sanford, Newport 7th Day Baptists, p. 73-74.)

Marriage: 2 Nov 1655 Robert BURDICK (b. 1630, d. 25 Oct 1692), son of Samuel BURDICK and Frances ST. LAWRENCE; _______________, Newport, Newport Co., RI.

Daughter: __ ___ 1657 Naomi BURDICK; _______________, Newport, Newport Co., RI.

Death: __ ___ 1691 _______________, Westerly, Washington Co., RI.

Son: Robert BURDICK

Son: Hubbard BURDICK

Son: Thomas BURDICK

Son: Benjamin BURDICK

Son: Samuel BURDICK

Daughter: Tacy BURDICK

Daughter: Ruth BURDICK

Daughter: Deborah BURDICK

Burial: __ ___ ____

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F _______________ HUBBARD (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.)

Birth: 10 Mar 1641/42 _______________, Springfield, Hampden Co., MA (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Marriage 1: 3 Nov 1658 _______________, _______________, _______________, _______________; She married Andrew Langworthy (b. abt. 1630, Devonshire, England; d. between 1690 and 1692, Newport, RI) (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.)

Death: __ ___ 1712 _______________, probably in Newport, Newport Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Marriage? __ ___ ____

Burial: __ ___ ____

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M Samuel HUBBARD (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.) (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.)

Birth: 25 Mar 1644 _______________, _______________, _______________, _______________ (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Death: __ ___ 1665 _______________, _______________, _______________, _______________ (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Marriage? __ ___ ____

Burial: __ ___ ____

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F Bethiah HUBBARD

Birth: 19 Dec 1646 _______________, Springfield (Agawam), Hampden Co., MA.

Marriage: 16 Nov 1664 Joseph CLARKE (b. 11 Feb 1641, d. 11 Jan 1725), son of Joseph1 CLARKE and Margaret TURNER; _______________, Westerly, Washington Co., RI; Book 1, page 57: Clarke, Joseph, of Westerly and Bethia Hubbard, dau. of Samuel, of Newport; m. by James Barker, Assistant, Nov. 16, 1664 (Arnold, Vital Record of RI, p. 20.)

Daughter: 12 Oct 1667 Judith CLARKE; Newport, Newport Co., RI, _______________.

Daughter: circa __ ___ 1669 Susannah CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Son: 4 Apr 1670 Rev. Joseph CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Son: 29 Sep 1672 Samuel CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Son: 25 Aug 1675 John CLARKE; _______________, Newport, Newport Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Daughter: 11 Apr 1678 Bethiah CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Daughter: 27 Dec 1680 Mary CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Daughter: 31 Aug 1683 Susannah CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Son: 17 Mar 1685/86 Elder Thomas CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Son: 21 Apr 1686 William CLARKE; _______________, Westerly, Washington Co., RI (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Death: 17 Apr 1707 _______________, Westerly, Washington Co., RI.

Burial: __ ___ ____

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Family Group Sheet

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Three Known Children

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M James HUBBARD

Birth: __ ___ ____ _______________, _______________, _______________, England.

Marriage: circa __ ___ 1592 Naomi COCKE, daughter of Thomas COCKE and ____________________; _______________, _______________, _______________, England.

Daughter: __ ___ 1598 Sarah HUBBARD; _______________, _______________, _______________, England.

Son: __ ___ 1604 Thomas HUBBARD; _______________, _______________, _______________, England.

Son: 10 May 1610 Samuel HUBBARD; _______________, Mendelsham, Suffolk Co., England.

Death: 18 Apr 1611 _______________, Mendelsham, Suffolk Co., England (Davis-Johnson, G. Maria; mjohnson80@adelphia.net; "Descendents of Seventh Day Baptist, William Davis (1663-1745) Wales>PA>RI>NJ>WV>NY>WI and other family branches"; 3 June 2004; www.ancestry.com.).

Daughter: Rachel HUBBARD; _______________, _______________, _______________, England.

Son: Benjamin HUBBARD

Son: James HUBBARD; _______________, _______________, _______________, England.

Burial: __ ___ ____

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M Richard HUBBARD

Christning: 13 Sep 1562 _______________, Mendelsham, Suffolk Co., England.

Marriage? __ ___ ____

Death: __ ___ ____

Burial: __ ___ ____

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F Elizabeth HUBBARD

Christning: 13 Sep 1562 _______________, Mendelsham, Suffolk Co., England.

Marriage? __ ___ ____

Death: __ ___ ____

Burial: __ ___ ____

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