The Rev. Mr. Bradstreet, bitter in his prejudice against the young man by whose influence has occurred such a departure from the Congregational church as that of James Rogers and his family and such precedent for the spread of anti-presbyterian views outside of Rhode Island, writes in his journal at this date: “He is now at liberty, but I believe he will not escape God’s judgment, though he has man’s.”
Mr. Bradstreet reveals in his journal knowledge that the charge advanced against this young man related to a period previous to his marriage and conversion, and rested upon a confession that he had made to his wife under conviction of sin and belief in the saving power of Christ, which cleanses the vilest sinner.[[40]] Yet knowing this, he says: “I believe he will not escape God’s judgment.” Truly New England Puritan theology and the theology of the New Testament are strangely at variance in these days.
CHAPTER II.
1675.
Week by week, the little band of Bible students on the Great Neck are becoming more and more familiar with the contents of the New Testament. Heretofore they have, like the majority, accepted religion as it has been prepared for them, as naturally as they have accepted other customs, fashions and beliefs. Now that they have begun to search and examine for themselves, it is in no half-way fashion. Doubtless to a bold, direct, enterprising mode of thought and action James Rogers owed his worldly success. It is evident that his children, by inheritance and example, possess like characteristics. Through the mystic power of conversion they have come “to see and to know”[[41]] the truth of the Gospel of Jesus Christ. They believe that the Scriptures were inspired by God himself, in the consciousness of holy men, and by His providence written and preserved for the instruction of succeeding generations; that, accordingly, what is herein written, by way of precept or example, is binding upon the regenerate man, and no command or example of men contrary to this Word should be obeyed, whatever the worldly menace or action may be.
John Rogers has already begun to work on the first day of the week. Moreover, in order to conform with exactness to the New Testament command and example relating to preachers of the Gospel, he has taken up a handicraft, that of shoemaking. At this date, all handicrafts are held in esteem, some of the most prominent men in a community having one or more; yet the large dealings of Mr. James Rogers have called for an active business life on the part of this son, who appears to have been his “right-hand man.” In taking up this handicraft, John Rogers appears not to neglect other business (in 1678 we shall find him fulfilling a contract to build a ship costing £4,640[[42]]), but to be busily employed at the bench in what might otherwise be his leisure hours, and especially upon that day which has been declared “holy” by man and not by God.
How closely this movement is watched by the Connecticut authorities appears by a law enacted in May of this year, in which it is ordered that no servile work shall be done on the Sabbath, save that of piety, charity or necessity, upon penalty of 10s. fine for each offense, and “in case the offence be circumstanced with high-handed presumption as well as profaneness the penalty to be augmented at the discretion of the judges.” What “high-handed presumption” and “profaneness” consist of, in this case, will soon be evident.
The hesitation of the New London church in dealing with the Rogerses can readily be understood. Mr. James Rogers is the principal taxpayer, his rates for church and ministry are largest of all, to say nothing of those of his sons. Not only this, but the family has been one of the most respected in the town. Perchance they may yet see the error of their ways, especially when they have decisive proof of what is likely to proceed from the civil arm, if this foolhardiness is continued.
1676.
Despite the ominous law aimed at themselves and their followers, James Rogers, his wife and their daughter Bathsheba Smith, are preparing for a final consecration to the unpopular cause. In September, 1676, John, Capt. James, Japhet and Jonathan, the four New London members of the Newport church, visit that church, and on their return, September 19, bring with them Elder Hiscox and Mr. Hubbard.—(Letter of Mr. Hubbard.)