For account of the same by John Rogers, Sr., see [Part I., Chapter V.]
[139]. In the first place, he (J. Backus) asserts that our infallible spirit deceived us as it did john Rogers, who pretended from the inspiration that he was proof against all infection of body etc. Now I am fully persuaded that John Rogers never spake those words, but that J. Backus is highly guilty of slandering him in his grave concerning this matter. He also adds that to put the matter upon trial he daringly ventured into Boston in the time of the small pox, but received the infection and died of it, with several of his family.
Now how presumptuous and censorious a judgment it is for him to assert that his going to Boston was daringly to put the matter upon trial, when it was well known that it had been his practice for more than forty years past to visit all sick persons as often as he had opportunity, and particularly those who had the small pox; when in the height of their distemper he has sat on their bedside several hours at a time, discoursing of the things of God; so that his going to Boston the last time, was no other than his constant practice had been ever since he made a profession of religion. Now it is certain that John Rogers in his lifetime, and all his Society to this day, do firmly believe, from the testimony of the Scriptures, that God’s protection is with his faithful children through the course of this life, to continue them to old age (notwithstanding the calamities that he sends on the earth), except when He calls them to lay down their lives for his truth by way of martyrdom, as may be seen abundantly in Scripture, Job 5, 26. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season. Psalm 91, 16, With long life will I satisfy him etc. Now the age of man is set forth in Scripture to be seventy years, as is to be seen Psal. 90, 10.
Now although we have the Scripture plentifully to confirm us in this principle of God’s protecting his faithful children to old age etc., yet we know it is appointed for all men once to die, according to what is written Heb. 9, 27, and by what manner of death it may please God to take them to himself, after he hath preserved them to old age, he has not revealed, and therefore neither J. Rogers in his lifetime, nor any of his Society since his death, has undertaken to decide the matter; judging it to be one of those secret things which God hath not revealed to us, and therefore is not our business to meddle with, according to what is written, Deut. 28, 29. The secret things belong unto the Lord our God; but those things that are revealed belong unto us &c.
Now let every unprejudiced reader take notice how little cause J. Backus has to reflect John Roger’s manner of death upon him, who lived to the age of seventy-three years, and then died in his own house on his own bed, having his reason continued to the last, and manifesting his peace with God and perfect assurance of a better life. He had also a very easy death, without any struggling or striving as is common to many people.—Answer of John Rogers, 2d, to J. Backus.
[140]. In Inventory, watch, portmanteau and jackboots, also besides saddle, etc., a “male pillion,” indicating a frequent companion in his journeyings.
[141]. The only house built at Scotch Cap before the present century was built about 1740, by Capt. Benj. Greene. Until within a few years, the cellar of that house remained and also the chimney. It was called “the chimney lot.”
[142]. “Although the practice of it” (half-way covenant) “did not begin here” (New London) “until Mr. Saltonstall’s pastorate, yet it was in the air, was practiced by most of the leading churches in the Colony. But when the pastorate of Mr. Saltonstall began, we find that the new way had gained a foothold. It was known as the Presbyterian way. It was the system of all national churches, ... all persons of good moral character living within the parochial bounds were to have, as in England and Scotland, the privilege of baptism for their children and access to the Lord’s table. (Ecc. His. of Conn., pp. 28, 29.) It is to be understood that this refers to persons who laid no claims to regenerate character. There was no awakening in this church” (New London Congregational) “nor indeed in N. Eng. worth mentioning before 1748—effect on this church may be seen in the fact that during the first half century of its existence not over 200 members were received and a full century of its life passed without a religious awakening.”—From History of First Congregational Church of New London, by Rev. Mr. Blake.
[143]. This may account for the traditions credited by Miss Caulkins of some sort of entrance into that church. (“History of Norwich.”) It is possible that attacks from this church were only to be held in check by some significant warning; but that there was any disturbance of meeting seems disproven by absence of any court record to that effect. The law regarding disturbance of meeting is very explicit, calling for presentation before the County Court.
If any person shall come to any church or congregation, either established or allowed by the laws of this colony, and disquiet and disturb the same, such person or persons upon proof thereof before any assistant or justice of the peace, by two sufficient witnesses, shall be bound in £50 for appearance at next County Court, and in default of same to be committed to prison to remain until sitting of said court, and upon conviction of said offence shall suffer the penalty of £20.