Under the ministry of Mr. Saltonstall the half-way covenant was in full force,[[142]] and under his administration as governor this policy was applied to the colony at large.
For forty years after the death of Governor Saltonstall, nothing regarding the Rogerenes appears on the records of either of the three courts. Yet there is abundant evidence that these people are steadfastly continuing in the faith and practices of their sect, holding their own meetings, in New London, Groton and elsewhere, preaching their purely scriptural doctrines, and publishing books in defense of their principles. Although not presented before the County Court in this period, they are (as shown by the writings of John Rogers, 2d, and John Bolles) frequently disturbed by the town magistrates, who deal with them “at their own discretion.” That entrance into the meeting-house was a last resort is shown by its extreme infrequency as compared with the more or less constant and severe aggravations to which they are subjected. The only evidence of virulent measures in this period is the pitiless scourging inflicted by Norwich authorities (1725) upon the Sunday party on their way to Lebanon. (See Part I., Chapter [I.]) The officers and others concerned in this proceeding appear to have been members of the Norwich church, from which, as has been seen, were wont to issue pursuers of the Rogerenes.[[143]]
The following from the “Hempstead Diary” shows an imprisonment of one or more Rogerenes at this period, and, in consequence, a Rogerene attendance in Congregational church. The speaking appears to have been so timid as not to disturb the services.
1725. Sunday, Oct. 31.—Walter and John Waterus spake aloud att ye Same Instant and said you Blaspheme the name of Christ or to that effect. Jno. Rogers and Bolles and his wife sd Nothing till meeting was over and yn complained much of the french barber striking over one of their crew at the prison and brot the stick wch he sd he Struck him with.
The offenses for which the Rogerenes are most liable to magisterial punishment at this time appear to be travelling upon Sunday, when they have occasion to attend a distant meeting, and performing sufficient observable labor upon that day to assure their opponents that they continue to deny its sanctity; although they take a suitable portion of it for religious services. From them are regularly collected fines for not training. These fines being demanded by Cæsar (the purely civil government) are probably paid without protest.[[144]] The church rates they never pay, no matter how many fold more than the amount due is collected by execution on their property, and still, as heretofore, they never appeal to the court on account of the surplus retained.
A considerable number of Rogerenes are located in the northeastern part of Groton, among whom John Waterhouse and John Culver are leaders. This is a sparsely populated district, where the nonconformists are less exposed to such molestation and extortions as assail those of New London. These Groton Rogerenes have Baptists for their nearest neighbors, a sect agreeing with them in certain particulars, but equally with the ruling order holding to the observance of a “holy Sabbath.” It is certain that the Groton Rogerenes have, sooner or later, some grievance against these Baptists, evidently in connection with the question of Sunday sanctity.
In 1728, John Bolles issues his “Application to the General Court of Connecticut,” “in all the honor and submissive obedience that God requires me to show to you,”—in which he states that he discovers in the “Confession of Faith” which this court has established, “principles that seem not to be proven by the Scriptures there quoted,” and that he has drawn up some objections thereto which he desires to be considered and “reply to be returned,” also that he has “taken a journey for no other end but to deliver these objections to one of the elders in each county in the colony.” As he afterwards expresses it, “they disregarded my request.” In this pamphlet he mentions various instances of cruel persecution to which he and his friends have been subjected, and ends with these words:—
But we, on our parts, have had the witness of a good conscience towards God in all our sufferings and loss of all these things, and do make it our care to live inoffensively towards all men, except in the case of Daniel, Chap. 6, Verse 5.[[145]] And whether this be not oppressing and afflicting them that have no power to help themselves for conscience’s sake,[[146]] let God be judge. Pray peruse what is above written, and let it have a due sense upon your minds; and so act and do in all the particulars above mentioned, as you may have confidence and boldness to hold up your heads before the great and terrible and righteous judge of all the earth, when He shall come with his mighty angels in flaming fire, taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ.
That the religious standard of some of the principal members of the Congregational church has not advanced since the time of Governor Saltonstall is indicated by the following, from the “Hempstead Diary”:—
1734. Sunday, Sept. 29. The late Gov. Saltonstall’s Pew stove down the Door and 2 Pannels, it seems to be the effects of a Contention between the two Brothers wives which of ye females shall have the upper hand.[[147]]