APPENDIX.

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EXTRACTS FROM “EPISTLES.”

John Rogers, Sr.

Christian Reader:—

I direct this my book to thee, without any regard to one sect more than another, for the unity and fellowship of God’s people is Love, and this Love is the bond of perfectness, and by this Love shall all men know that we are Christ’s disciples; and if this Love be with us and dwell in us, by it we shall know that we are translated from death unto life; for that faith that purifies the soul works by this Love, and by this faith which works by Love we come to have the victory over the world.

Beloved brethren, Since that great apostacy hath been, which the holy apostles did in their day fore-tell of, which hath spread over nations and kingdoms, so that the very names of things in scripture hath been (and in many things yet are) wrongly applied and generally believed to be that which they are not; and those false customs which this great apostacy hath brought in hath been received (and yet are in many things) for truths; but God hath in these latter ages raised up such lights in the world at several times as hath discovered much of the great mystery of iniquity; but they have always been accounted (at their first appearing) as deceivers and seducers and the like, by the dark world in general, and met with great opposition from the powers of this world, even from the powers of darkness; but the God with whom all power is hath so borne them up, through their faith, that the gates of hell were not able to withstand them, nor all the powers of darkness able to gainsay them, so that Satan hath been forced to fit up a new form of pretended holiness to deceive the world with, at several times, yea, even at every such appearance of the light of the gospel; for so often as the Lord hath been pleased to reveal unto his Church the life and light of the gospel, by shining into the hearts of his children, so often hath there been a falling away, and that old serpent, called the Devil and Satan, which deceiveth the whole world, hath at such times endeavored to work in the hearts of governors and great men of the earth to set up that which they imagine to be the worship of God, and to maintain the same, and this hath ever been a snare and net whereby God’s children have been ensnared and hypocrites set up; for the true worship of God is in righteousness and true holiness in the inner man, and none can thus worship God till he sets them free from the Egypt of sin, and works this righteousness in their own hearts by his own Spirit; and such as these cannot conform to any prescribed form set up by the powers of darkness of this world, without procuring the great displeasure of God; for they are to be God’s witnesses of that worship which God hath set up in the hearts of his own children, who alone can worship God in spirit and in truth, and none else; and these are the light of the world, and yet are but strangers and pilgrims in the world; for their kingdom is not of this world. But those that fall away from the spirit of truth into the spirit of the world are the false prophets and antichrists, and these are they whom the world doth follow and close with, according to scripture testimony; for saith the scripture, They are of the world, and the world heareth them; he that is not of God heareth not us; by this we know, the spirit of truth and the spirit of error. Here is a plain description laid down for us to know the false prophets by, to wit, “for the world heareth them”; by this we know they are always the greatest number, because the body of the people will hear and speak well of them; but the world will not hear and speak well of the true, saith the scripture; and this is the description the scripture gives us to know them by. I John 4, 5, 6. Luke 6, 26. Mat. 5, 11, 12.


What I have written in this book to the churches of Christ called Quakers I did present to the ministry of the said people in the time of a general meeting at Rhode Island, desiring of them it might be read to the congregation at the said meeting, and so handed among them till it come to Wm. Penn and the rest of their ministry. But after the ministry had perused it, some of them told me that I knew they did look at water baptism useless after a person came to be baptised with the Spirit. To which I replied, Your argument is just contrary to the scripture; for said Peter, “Can any man forbid water, that these should not be baptised which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.” Acts 10, 47, 48. Another replied, saying, “Thou holds forth the light contrary to what we have done, both in our public testimonies and printed books.” To which I answered, “If you can shew me wherein I have held it forth contrary to the holy Scriptures, it shall be rectified:” But I heard no further reply to that. I then told them that if they would be pleased to publish it among themselves, I should be satisfied, and proceed no further with it, otherwise my purpose was to print it. Whereupon, some of them asked me whether I would be satisfied if they read it in their private meeting. I told them Yes; for I directed it to them and not to the world. Upon which they appointed me to come to the same place the next morning at seven of the clock for an answer; accordingly I did, where my book was returned to me again, some saying “It holds forth things contrary to what we have done, both in our public testimonies and printed books, and may make a division among us.” To which I answered, “If truth make a division among you, it is such a division as Christ came to make.” But they thus refusing to publish it among themselves, I have thought it my duty to put it to public view, believing there is yet a remnant among them which have not defiled their garments.

I have also added something more at the end of that epistle which I presented to them, to show the difference between the ministration of the moral law (written in the hearts of all the children of Adam) and of the ministration of the gospel of Jesus Christ (written on the hearts of God’s children by the spirit of the living God) the one being the light of condemnation, the other being the light of life, or the light of our justification, through faith in the blood of Jesus Christ, and both proceeding from the self-same God.


And as to what I have written to the observers of the Seventh Day Sabbath, these may certify thee that after it pleased God, through his rich grace in Christ Jesus, to take away the guilt of my sins from my conscience and to send the spirit of his Son into my heart, whereby he did reveal unto me his love and his acceptance of me in Jesus Christ, this unspeakable mercy did greatly engage my heart to love God and diligently to search the Scriptures, that thereby I might know how to serve God acceptably, for then I soon became a seeker how to worship God, though more zealous of the tradition of my fathers till I saw them to be traditions and no scripture precepts. I thus, upon diligent search of the Scriptures, found that the First-day Sabbath was nowhere commanded by any law of God, and the Scriptures telling me where no law is there can be no transgression, and that it is but vain to worship God by men’s traditions, Mat. 15, 9, and also finding by Scripture that there was a commandment for the keeping of the seventh day, I then openly labored on the first day of the week, in faithfulness to God and my fellow creatures, and strictly kept the fourth commandment, which commanded labor on the first day of the week, and required rest on the seventh. But I continuing a diligent searcher of the holy Scriptures, and begging at the Throne of Grace for direction in the way of truth, it pleased God to open my understanding to understand the Scriptures and to see that the seventh day sabbath was but a sign (under the law) of a gospel rest that Christ gives the soul, and that the shadowing part of the law was nailed to the cross of Christ; I could then no longer observe the seventh day without defiling my conscience; for saith Christ, Mat. 10, 27: “What I tell you in darkness that speak ye in light; and what ye hear in the ear, that preach ye upon the housetops.” I then wrote to those of my brethren that kept the seventh day sabbath, showing them how it was but a sign or shadow of a better thing that was to come by Jesus Christ, and since have writ this following Epistle to them, wherein is opened the covenant of the law and the covenant of grace, the first covenant being a figure of the second; which covenant, with all the rites and ceremonies of it, continued until the establishment of the new testament by the blood of Jesus Christ; which testament contains the substance of those things shadowed out in the first covenant; and though the shadowing part of the law was nailed to the cross of Christ, and so ceased, as they were signs and shadows, yet it is as easy for heaven and earth to pass as it is for one tittle (of what was shadowed out by the law) to escape of being fulfilled by Christ in the substance of it; for what God had before determined should be fulfilled by Christ was prophesied of by the law, as well as by the prophets, as is to be seen, Mat. 2, 13. But John the Baptist came so near to him that he pointed at him saying, Behold the lamb of God that taketh away the sins of the world.

I have thought it my duty to put these things to public view, being sensible of the wiles of Satan, who is wont to work in the darkness of men, to mislead them to make idols of such things which God commanded to be observed as signs of instructions to his church as is to be seen, Numb. 21, 9, compared with II Kings 18, 4, and what it was a sign of is to be seen, John 3, 14, 15.

Then follows the Epistle to the Quakers and that to the Seventh Day Baptists.

EXTRACTS FROM “TWO MINISTRATIONS.”

John Rogers, Sr.

... But before he came into the world, those that were under the second ministration were led and taught by a shadowing law, and were under typical judges, kings and priests, who were types of Christ’s kingly, prophetical and priestly offices; but since his coming in the flesh, they have ceased, and He himself is their alone King, Priest and Prophet, to rule and teach them, in a more evangelical or gospel way; and this was prophesied of before his coming into the world, Deut. 18, 15, Isa. 7, 6, Psal. 110, 4. Thus was He prophesied of before his coming in the flesh, to wit in his prophetical, kingly and priestly offices; but He being now already come, we are to hear Him in all things, and to follow Him in all exemplary things, and He alone is to rule in his church, being their King, Priest and Prophet.

... And although we are of another kingdom, and therefore are not to be concerned in the kingdom we do not belong to, either to sit in judgment with them, or to fight and kill under their kingdom, yet, as being in their country and limits, rather than to offend them we have liberty from our King to pay them tribute for the carrying on the affairs of their kingdom and government, both by his doctrine and example, Rom. 13, 6, 7 etc., Mat. 17, 24 etc.... But although the children of God are free, being of another kingdom, yet they are not to use their liberty for a cloak of maliciousness against them, but as they are the servants of God, and proper subjects of his kingdom, they are to honour all men, and to fear God and to honour the king, and to make conscience, as Christ did, not to offend them, but rather to give them their demand for carrying on their affairs in their own kingdom, ...

Can it stand with Christianity, according to Christ’s doctrine and example since He came into the world, for his church and people to join in with the powers of this world to resist evil, by judging and condemning sinners, and to destroy men’s lives, by fighting against flesh and blood with carnal weapons; or to lord it over others by exercising authority over them, as the kings and judges of this world do?

No: for both his doctrine and example forbid his church all such things, as appeareth by these following Scriptures, ... And thus are we to be followers of Him, and not to take the place of a judge upon us, from the hands of the children of this world, and to follow them in their kingdom, to sit with them in judgment, to judge and condemn sinners, whom Christ did not come to judge, or to condemn, but to save. And also seeing He who was without sin hath not executed justice upon us who were sinners, but hath extended his grace and mercy to us, in acquitting and forgiving us, so ought we to be followers of Him, and not now become judges and condemners of sinners, seeing he hath not judged nor condemned us for our sins. And seeing he who was without sin did not cast a stone at the woman taken in adultery, who was a sinner, so likewise let us, who were once sinners, learn of him to be merciful unto sinners, as he hath been merciful unto us, who came not to destroy men’s lives but to save them....

... But Christ’s doctrine doth not give his disciples so much liberty as to defend themselves by the law of justice from the hands of earthly judges, Mat. 5, 38 etc. “Ye have heard that it hath been said, ‘An eye for an eye and a tooth for a tooth’; but I say unto you that ye resist not evil, etc,” “And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also, etc.”... We are to love our enemies, and to bless them that curse us and to do good to them that hate us, and to pray for them that despitefully use us and persecute us, Mat. 5, 44, and to do violence to no man, and to live peaceably with all men, as much as in us lies, by suffering ourselves to be defrauded, Rom. 12, 18. I Cor. 6, 7.

Thus we may see, by the doctrine and example of Christ, that it cannot stand with perfect Christianity to be either governor, judge, executioner or jury man, or to be active in the making any laws which may be useful in the body of the kingdoms of this world, who are only under the ministration of the moral law, and their weapons are carnal, with which weapons they fight against flesh and blood only, punishing both the righteous and the wicked, according to what is written, “And he was numbered with the transgressors” (by the judges of this world) Mark 15, 28.

... And this His kingdom and peaceable government was before prophesied of, and how he should put an end to wars, and reconcile sinners to his church, ...

... Then said Jesus unto him, “Put up again thy sword into his place, for all they that take the sword shall perish with the sword.” Matt. 26, 52. “He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.” Rev. 13, 10. Here He rebuketh the use of the sword, according to what was before prophesied of him, threatening them that use it to measure the same measure to them.... From hence it appears plainly that the very reason why Christ bid them provide swords was that He might fulfil those prophesies which prophesied of him beforehand; that He should rebuke the use of the sword when he should come, and cause them to beat their swords into plowshares and their spears into pruning hooks, and that they should learn war no more. For when they told Him there were two swords, He said, “It is enough;” but when they came to make use of them, he rebuked the use of them, saying, “Put up again thy sword into his place; for all they that take the sword shall perish with the sword.” So that it appears he did not bid them provide swords to kill and slay with them, but put an end to the use of them in his church....

We thus seeing that Christ hath rebuked the use of the sword in his church, and that they are to learn war no more, but are to beat their swords into useful tools, for necessary uses, it is an evil thing for a Christian to practice any gesture that tendeth to war, as watching, warding or training, or exercising any posture leading to war; for it is some degree of contempt to the doctrine of Christ, who hath taught us to learn war no more, but to live the life of faith and love, who hath promised us his protection and preservation from famine, pestilence and sword, when we love him and keep his commandments, as throughout the 91st psalm, Job 5, 19, 20. Isa. 26, 1, 2, 3, 4. Rev. 3, 10.

... But forasmuch as we have obtained mercy and grace by Jesus Christ, and are thereby reconciled to God, and made heirs of a better kingdom, and are but strangers, pilgrims and sojourners here, we are not to mix ourselves with the children of this world, by joining with them in their kingdom, to judge, or condemn, or torture any man for his sin, seeing we are under another ministration, having not been condemned by Christ for our sins; neither are we to join with them to kill or slay our fellow creatures, seeing Christ hath rebuked the use of the sword in the hands of his followers; and except we deny ourselves in all these things, and take up our cross and follow him, we cannot be his disciples....

CONCERNING THE SABBATH.

Extracts from a Reply by John Rogers, Sr. (1721), to a Book by Benj. Wadsworth, entitled “The Lord’s Day Proved to be the Christian Sabbath.”

... When God’s children were in a holy frame and agreed to fast and pray, they did it not with a mixt multitude in public assemblies, as hypocrites are wont to do; as appears Neh. 9, 1, 2. The children of Israel separated themselves from all strangers, in time of offering up their prayers unto God. Acts 1, 13, 14. And we nowhere read, throughout the whole Bible that God’s children ever prayed in a public assembly, with a mixt multitude, and in a customary way, as hypocrites are wont to do, as throughout the whole scripture doth appear. Rom. 8, 26.

... This have I written that people may not be misled, by thinking they worship God in forms and set times of prayer, while they are in a state of sin; and that they may consider the publican, upon his first prayer, accompanied with true repentance, went away justified rather than the other that was zealous in his often fasting and prayers....

In page 5th sayth he: “The apostle doth not oppose the keeping one day in a week holy to God.” To which I answer, It is not what the apostle doth not oppose, but what the apostle commands, I Pet. 1, 16, “Be ye holy for I am holy.” An unholy man cannot do one holy act, no more than a corrupt tree can bring forth good fruit: but I have no where read in the books of the New Testament that we are commanded to keep one day more holy than another....

... And the next place, I shall shew that the first commandment that both the angel of God and Christ himself gave forth to his apostles was to make the first day of the week (the day of his resurrection) a day of labor by travelling out of one province into another.... Thus it appears that had they believed them that was sent by the angel of God and by Christ himself they should have set out on their journey early in the morning for Galilee, which was in another province, and by all probability more than one day’s journey, as appears in the 2nd chapter of Luke, which shews that Christ’s parents went a day’s journey towards Galilee before they missed him.... So that it appears that Christ had no regard to the day, otherwise than to make it a day of labor ... through their unbelief they were disobedient to the message that Christ sent them and did not make it a day of labor by travelling, as they were required by the angel of God and by Christ himself; which journey according to history was above 40 miles and the message was sent them in haste, to set out upon this journey, upon the first day of the week, the day of Christ’s resurrection.

In page 6th he quotes Gen. 2, 2, 3, which speaks only of God’s resting from the works of creation, when all things were finished and “was very good” ... and this God’s Sabbath or rest from his works of creation had no evening or morning ascribed to it, because it was his eternal rest or Sabbath, all things being now finished. And it could be no Sabbath or rest to Adam, for he had done no work to rest from, for he was the finishing work, ... So that Adam in his first creation entered into God’s Sabbath and so continued, till he by sin brought labor upon himself ... and we have no account in Scripture of any Sabbath commanded or kept from Adam till Mose’s time, ... For when God delivered the two tables of the ten commandments, he gave Moses a particular account about the seventh-day sabbath, how it was a sign, as is seen Exod. 31, 12 etc. compared with the last verse.... And a sign is not the thing signified by it, any more than a shadow of a thing is the substance....

In page 19 he quotes ... “I was in spirit on the Lord’s day.”... that is, I was spiritualized on the Lord’s day of his revelation for that work he employed me in, but here is no account what day or days it was of the week or month, this God hath not revealed to us.... But for any to affect it to be on a first day of the week is presumption, seeing no such name in Scripture was imposed on the first day of the week in any other place of the Scripture....

In page 27, he quotes Acts 20, 7, “And upon the first day of the week” ... This text tells us the disciple’s coming together was to break bread; it does not say to celebrate a Sabbath, or give the day any pre-eminence above the five other working days ... the word breaking of bread is used in common eating, Acts 2, 46.—“breaking bread from house to house,”—Christ brake bread to two of his disciples and also when Christ fed 5000.... And in this place it is said they came together to break bread, and Paul was at that time tending a ship, as appears....

But as to the Lord’s Supper, it was always attended at supper time, ... It was first instituted by Christ at supper ... And Paul, the Gentile apostle, hath left it on record that he did deliver it to the Gentiles to be attended in the night, as appears I Cor. 11, 23.... The Gentile churches attended the time and season, tho’ they got into a disorderly way of partaking of it, yet they attended the season ... “For in eating every one taketh before other his own supper.”... So that we see this coming together to break bread, on the first day of the week, was not for preaching (but a feast of charity), for that was attended the night following (when the young man fell from the loft), nor for the Lord’s supper.

The following is at the end of the book containing the answer to Benjamin Wadsworth. The “questions” were written in New London prison at the time John Rogers was confined there on account of troubles arising out of the arrest and imprisonment of Sarah Bolles for a “matter of conscience.”

The following questions were presented as they are underwritten, but when I saw I could obtain no answer but persecution, I then presented them to a Superior Court in the colony New London, and from them to the next General Court in that Colony, and so to the Elders and Messengers of the churches of the Colony of Connecticut, requesting of them an answer, upon the consideration of the Confession of their own Faith and the good counsels there given, and printed in New London, in the year 1710. And here follows an account of some part of what I presented to them, taken out of the Confession of their own Faith.

In page 6. “First Counsel. That you be immovably and unchangeably agreed in the only sufficient and invariable rule of religion, which is the Holy Scriptures, the fixed canon, uncapable of addition and diminution. You ought to account nothing ancient that will not stand by this rule, nor anything new that will. Do not hold yourselves bound to unscriptural rites in religion, wherein custom itself doth many times misguide. Isai. 8, 20. To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.”

“Second Counsel. That you be determined by this rule in the whole of religion. That your faith be right and divine, that the Word of God must be the foundation of it and the authority of the Word the reason of it, etc. For an orthodox Christian to resolve his faith into education, instruction and the persuasion of others, is not an higher reason than a Papist, Mahometan or Pagan can produce for his religion.”

Page 7. “Believe, in all divine worship, it is not enough that this or that act of worship is not forbidden in the word of God; if it be not commanded, and you perform it, you may fear you will be found guilty and be exposed to divine displeasure. Nadab and Abihu paid dear for offering in divine worship that which the Lord commanded them not. It is an honour done unto Christ, when you account that only decent, orderly and convenient in his house which depends upon the institution and appointment of Himself, who is the only head and lawgiver of his church.”

Page 65. “God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to his word, or not contained in it: so that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience; and the requiring an implicit faith and an absolute and blind obedience, is to destroy liberty of conscience and reason also. Acts 4, 19. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. Acts 5, 29. We ought to obey God rather than men. Jam. 4, 12. There is one Lawgiver, who is able to save and to destroy: Who art thou that judgeth another? Col. 2, 22. But in vain do they worship me, teaching for doctrines commandments of men? Mat. 15, 9. Which all are to perish with the using, after the commandments and doctrines of men. John 4, 22. Ye worship ye know not what. Hos. 5, 11. Ephraim is oppressed and broken in judgment because he willingly walked after the commandment.”

These are the scriptures they quote for their proof, with many more. All these quotations, quoted out of the book of the Confession of their own Faith, with much more, was presented to the abovesaid Courts, Elders and Messengers of said churches, with the following questions, grounded upon the said Confession of their pretended Faith, but can obtain no answer but violence to compel us to rebel against it, as will appear by said questions as followeth.

To Richard Christophers Assistant, and from him to Gov. Saltonstall and Eliphalet Adams.

I request of you, as you profess yourselves to be Christians, and the Scripture to be your rule, to give me a direct answer to these scriptural questions, Rom. 4, 15. “For where no law is, there is no transgression.”

My question is, Hath God any law to forbid labor on the first day of the week? If he hath, quote chapter and verse for it, to convict us of our error, or be convicted that you will be found fighters against God, in striving to compel us to worship the works of your own hands, which would be idolatry in us.

And consider the age and antiquity of an idol doth not make the sin one whit the less, but the greater; for God’s patience and long suffering towards idolaters should lead them to repentance.

A second question I crave of you is, Whether the name “Sabbath” (which you impose upon the first day of the week in your law book) be a title that God by his word hath put upon it? If it be, pray quote the chapter and verse, where it is so named by God’s word; if not, judge yourselves.

A third question I crave your answer to is, Whether the name Lord’s Day (which you impose in your law book on the first day of the week) be a Scripture name peculiar to that day? And how you prove the revelations of Jesus Christ to John was upon the first day of the week?

And if you cannot answer the said questions by the holy Scriptures, then I request of you to read and to consider what is written, Psal. 94, 20, 21. “Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? They gather themselves together against the soul of the righteous, and condemn the innocent blood.” From the New London Prison, the 17th of the 9th month, 1719.

And here follows a copy of my request to Court Elders and Messengers, wrote under the above questions as it is here.

My request to you is, That you will be pleased to see that an answer to my questions may be returned, by you or your elders, as you will answer it before God, the judge of Heaven and earth, and that we may not be compelled by the Authority to offer to God in divine worship that which he hath not commanded, against our consciences, and contrary to the Confession of your own Faith; and if God hath commanded the first day of the week to be kept for a Sabbath, to quote to us the place in Scripture where it is so commanded, and send it to us: And if there be no command of God for it in the Holy Scriptures, and only your own law in your Law Book, and your minister’s doctrine for it, then I desire you to read and consider what is written, Mat. 15, 7th, 8th and 9th verses, “Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.”

New London, the 7th of the third month, 1721. From him that wishes you well, and desires to see your salvation and not your destruction.

But I could obtain no answer from them; “For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” John 3, 20.

And now my request to you, the said Courts, Elders and Messengers, is, in the presence and view of the world, to shew us chapter and verse, or verses, where God’s command is which commands the keeping the first day of the week for a Sabbath, by which you are not in the same danger Nadab and Abihu was, that we may escape with you; for I can find no such commandment throughout the whole Bible: For you, in the Confession of your Faith, set before us the great danger we are in, if we offer to God that in divine worship which he hath not commanded; not only the loss of our lives, as Nadab and Abihu did theirs, but eternal damnation also; as appears in your “Confessions of Faith,” Page 7, and in your second Counsel (before quoted).

Upon this consideration, I request this favor of you, so that we may venture in with you in keeping of it, by a commandment from God, if you know of any, for this will be more for your honour than to compel us against our own consciences (and your own counsels) by your own law, accompanied with your whips, stocks, fines and imprisonments; which hitherto you have been using to compel us to offer in divine worship that which God hath not commanded; and besides this, we are ashamed (I do not say you) to pretend to be “orthodox Christians” and “to resolve our faith into education, instruction, and the persuasion of others,” seeing you say in your “Confession,” page 6, that “this is no higher reason than a Papist, Mahometan or pagan can produce for his religion;” for we would not be like such spoken of in Zeph. 3, 5, “The unjust knoweth no shame.”

Thus it appears nakedly before your eyes, and to your consciences, that either your Counsels, in the Confession of your Faith, is very erroneous, or else your first day Sabbath, if it have no command of God for it, which I can find nowhere throughout the whole Bible—and that which can be found nowhere may well be concluded not to be at all. And the said Counsels in the Confession of your Faith is so substantially grounded on the holy Scriptures that I think it most safe to conclude that it is your Sabbath that is erroneous and idolatry (except you have a commandment of God for it) by the Confession of your own Faith.

I having been treating upon your Sabbath, the foundation almost of all your worship, which is the works of your own hands, by your own Confession, except you can find a commandment of God for it....

The following from “A Midnight Cry,” by John Rogers, Sr.

I desire that these following things may be well considered.

First, when God delivered the two tables of stone into the hands of Moses, he gave him a particular account about the Sabbath how it was a sign, as is to be seen Exod. 31, beginning at verse 12 to the end of the chapter, yea, it was a covenanted sign to that people, as is to be seen, verse 17. Ezek. 20, 12, 20.

Secondly, Moses testifieth to Israel that it was commanded to be kept upon the account of that deliverance out of Egypt, as is to be seen Deut. 5, comparing the 12, 13 and 14 verses with the 15th verse. So that as their deliverance was from a temporal bondage, so the sign of it was a temporal rest; and the sign was for a covenant between God and them, of his safe protecting them from the oppression of their enemies, in that inheritance which he gave them while they kept his laws.

Thirdly, Christ testifieth that the priests profaned the Sabbath in the temple and yet were blameless, Mat. 12, 5, compared with Numb. 28, 9, 10, so that we may well conclude those sacrifices by which they profaned the Sabbath, though they were but signs in themselves, yet the Sabbath which was of less value was to give place that the greater might not be omitted.

Fourthly; The man that bore a burden on the Sabbath day, to wit, his bed, John 5, 10, profaned it in so doing, and was as blameless as the priests; for that sign under the law was not the Sabbath, any more than that circumcision commanded to Abraham was the circumcision, and therefore, saith the apostle, That is not circumcision that is outward in the flesh, Rom. 4, 12. Thus we see he calls it the sign of circumcision, though the scriptures did no where call it a sign, but called it circumcision; but the 7th day Sabbath God declared to be a sign, yea, a covenanted sign with his people, as circumcision was, as is to be seen, by comparing these places of scripture together, Exod. 31, 13, 16, 17. Gen. 17, 10, 13 and 14.

Fifthly, Seeing that God testifieth that the weekly 7th day Sabbath is a sign, and gave no such plain demonstration of any other of the Sabbaths under the law, we have good and better reason to judge that Paul’s words, Col. 2, 16, 17 (Let no man therefore judge you in meat or in drink, or in respect of a holy day, or of the new moon, or of the Sabbath days, which are a shadow of things to come, but the body is of Christ) comprehends the 7th day Sabbath in a special manner, seeing it agrees with God’s testimony to Israel, that it was a sign to them, and a sign is not the substance; for a shadow is but the sign of the substance.

And lastly, Seeing that God testifieth to Israel that the 7th day Sabbath was a sign, so it was no more the Sabbath than the seven stars which John saw in the right hand of Christ were the angels of the seven churches, nor no more the Sabbath than the seven golden candlesticks were the seven churches, nor no more the Sabbath than those fat kine that Pharaoh saw were the seven plentiful years; which sort of creature (we afterwards read) they made an image of and worshipped; nor no more the Sabbath than the sign of circumcision was the circumcision; nor no more the Sabbath (under the first covenant) than the wine that Christ gave his disciples to drink was the blood of the New Testament or covenant; nor no more the Sabbath (under the first testament) than the bread that Christ gave to his disciples was his body under the second or new covenant.

Thus we see that signs (in the Scripture) bear the complete name of the substance or thing they signify; so the 7th day Sabbath was a sign under the first covenant, and so continued till the establishment of the second, and then both the covenant and signs under it ceased; for they were signs of instruction to the church, that they might impose their faith on the things they signified, which were to be fulfilled by Christ, who was the substance of them all; and so at his coming they were all nailed to his cross, and so ceased. Eph. 2, 15, 16. Col. 2, 14. And so likewise the signs that are now in being (under the new covenant) are to continue till Christ’s coming in his manhood, I Cor. 11, 26, and then they will cease also.

“ADVERTISEMENT.”

John Rogers, Sr.

Whereas there is a printed law in her Majesty’s Colony of Connecticut, entitled only “Heriticks,” in the preface to it they say “To prevent the danger persons are in of being poisoned in their judgments and principles by hereticks,” etc.

Which said law the queen by advice of her council hath condemned, repealed and declared it void and of none effect, it being contrary to their charter. And indeed there is a good hand of God in the Queen’s act, for I know of no sect worse poisoned in their judgments and principles by gross heresy than the Church of New England; and it is very evident that hereticks have ever persecuted the true church under abusive titles, as deceivers, hereticks, Quakers, and the like abusive titles, which they themselves are guilty of; for erroneous persons, principles and practices are condemned by the scriptures of truth; so that they have no other way to cloak themselves, under their delusion and heresy, but by casting such like odious titles on the children of God, and so persecute them and burn their books; for Satan’s design in making use of these deluded persons, thus to act, is to suppress truth under pretense of heresy; as for instance I shall begin with the master of the house, whom they called Beelzebub, the prince of devils, Mat. 12, 24. He went by the name of “deceiver,” Mat. 27, 63. Paul by the name of heretick, Acts 24, 14. Luther’s books were burnt under pretense utterly to suppress heresy; the worthy martyrs in Queen Martyr Mary’s time suffered death under the name of hereticks; and those worthy martyrs in Boston in New England under the name of Quakers and hereticks; and my books by this law now repealed have been condemned and burnt, under pretense of heresy, though I have made fair proffers at their General Court to reward any person well for their time and pains that would endeavor to show me any one error in them, but none have yet publickly appeared.

FOLLOWING FROM ACCOUNT OF SAMUEL
BOWNAS OF HIS “CONVERSATION
WITH JOHN ROGERS,” 1703.

He (John Rogers) spoke very much of his satisfaction and unity with George Fox, John Stubbs, John Burnyeat and William Edmundson as the Lord’s servants, with sundry others of the first visitors of that country, that he knew them to be sent of God, and that they had carried the reformation further than any of the Protestants ever did before them, since the general apostacy from the purity both of faith and doctrine; first the church of England they did nothing in the end but made an English translation of the Latin service used before, the Presbyterians they dissented and the Independants, but came not to the root of the matter; the Baptists dissented from the other three, but went not through. Upon which, though I could not wholly agree with him in his assertions, I queried if he thought that all these several steps of the English church from Popery, the Presbyterians and Independants from the English church, and the Baptists from all three of them, had not something of good in them, viz. I mean whether the first concerned in dissenting from Popery, though they afterwards rested too much in the form of worship in the Episcopal way, had not the aid of Christ’s spirit to assist them in their dissent? And so for all the rest. This he did readily grant to be a great truth; and so allowing that the first reformers actuated by divine light, and being faithful to what was made known to them, had their reward; and their successors sat down in that form their predecessors had left them in, but did not regard that Power and Life by which they were actuated, and so became zealots for that form, but opposed the Power. “And this,” said he, “is the true cause of the several steps of dissent one from another; and the reason why there is so little Christian love, and so much bitterness and envy one against another, is their sitting down contented, each in their own form without the Power, so that they are all in one and the same spirit, acting their part in the several forms of worship in their own wills and time, not only opposing the Spirit of Truth, but making it the object of their scorn and those who adhere to it the subject of their reproach, contempt and envy; and this is the foundation of persecution” said he....

FROM REPLY TO J. BACKUS.

John Rogers, 2d.

... Here I think he (Backus) does the government no honor by informing the world that they have made laws to debar such as differ from them in matters of religion the liberty of the king’s highway to pass to their own meetings, since our lord the king hath granted equal liberty of conscience to all dissenters to hold their meetings and serve God according to their consciences....

In his 13th page he gives a record (of his own making) relating to John Bolles, which record declares that J. Bolles acknowledged that he came from New London, and was going to Lebanon, and that he knew it was contrary to our law, and that they did it in defiance of the law.

To which I answer, “That God’s three children were cast into the fiery furnace for declaring their defiance to the king’s law, which was made to force men’s consciences in matters of religion; and all the prophets and apostles suffered for opposing those laws which were set up to force people’s consciences in matters of worshipping God; And all the martyrs which have suffered the flames and other tortures ever since, it has been for manifesting their defiance to such laws as have been set up by the worldly government to uphold false worship, or to restrain them from worshipping God according to their consciences. Now for as much as God has justified all those sufferers above-mentioned, for their bold defiance of such laws as were set up by man to prevent people serving God according to their consciences, well may we have confidence that God will justify us for the same thing. We have also further to plead in our own justification in this matter than those sufferers above-mentioned had, inasmuch as our lord the king has granted us the same liberty to meet together and worship God according to our consciences as he has given to our persecutors: So that in the consideration of what is here expressed, I think J. Bolles and his brethren are highly commendable for their faithfulness to God, in manifesting their defiance against such laws as would restrain them from worshipping God according to their consciences.

... In his 14th chapter, he charges the sufferers to be most daring and malicious offenders, utterly disregarding those Scriptures, Rom. 13, Tit. 3, I Pet. 2, etc.

In the first place I shall fully grant from those Scriptures, and many more that might be mentioned, that the worldly government is set up of God, and are God’s ministers to act in worldly matters between man and man, and that the law that God hath put into their hands is good, if they use it lawfully;... according to what is written, I Tim. 1, 8, 9, 10. And while the worldly government act within their commission, God is with them and has put such carnal weapons in their hands as is sufficient to rule all carnal persons, which are stocks, fines, prisons, whip and gallows, which above-named weapons are sufficient to conquer and subdue all carnal and guilty persons, so that rulers are a terror to evil-doers.

And forasmuch as we acknowledge the worldly government to be set up by God, we have always paid all public demands for upholding the same; as town rates, county-rates and all other demands, excepting such as are for the upholding hireling ministers and false teachers which God has called us to testify against. Now when the worldly rulers take upon themselves to make laws relating to God’s worship, and thereby force men’s consciences, and so turn their sword against God’s children, they then act beyond their commission and out of their jurisdiction; and are so far from being God’s ministers that they are fighters against God and his church; and God is so far from making them a terror to his church that he gives his church and people faith and boldness to withstand them to their faces....

... Here I think he (Backus) does the government no honor by informing the world that they have made laws to debar such as differ from them in matters of religion the liberty of the king’s highway to pass to their own meetings, since our lord the king hath granted equal liberty of conscience to all dissenters to hold their meetings and serve God according to their consciences.

FROM ANSWER TO A PAMPHLET BY
COTTON MATHER.

By John Rogers, 2d.

... A travelling ministry are sent from town to town and from city to city, and from country to country, and over sea, so that they are not only taken from their own employment, but are also sent upon charges; their state and condition is like a man that is prest a soldier and sent away from his own living on charges and therefore maintained at the king’s charge. And hath not this man power to forbear work? though he tarry some days at a place, must he therefore maintain himself by his own labor? is not this the very state of a travelling ministry of the gospel?...

... I have thus proved by Scripture that a traveling ministry of the Gospel hath power to forbear work. And secondly that the churches ought to relieve them: And thirdly have shewed their differing state from settled elders.

... In the second place, I shall now prove by Scripture that settled elders are commanded to work with their hands and thereby to support the weak; by being givers rather than receivers.—We find that the apostle sends for the elders of the church.—He saith to them, I have coveted no man’s silver or gold, or apparel; ye yourselves know that these hands of mine have ministered unto my necessities and to them that were with me; I have showed you all things, how that so laboring, ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, it is more blessed to give than to receive....

... And 3rdly Whereas Christ, upon sending them forth to preach the gospel, forbids them making any provision for their journey, requiring them to expect their meat and reward from his hands....

... From hence we may see by Scripture that Christ’s ministers, whom he calls and sends to preach the Gospel, are so well provided for by Him that they have no need to be hired by the children of the world; for in so doing they would reproach their Lord and Master and shew themselves not only faithless, but wickedly covetous, in practising contrary to this doctrine of Christ, and to come under the condemnation of this great sin so much condemned in Scripture, “The priests whereof teach for hire, and the prophets whereof divine for money, yet they will lean upon the Lord, and say, is not the Lord among us; none evil can come upon us. Therefore shall Zion for your sakes be plowed as a field, and Jerusalem shall become heaps, and the mountains of the house as the high places of the forest ... yea they are greedy dogs, which can never have enough, they are shepherds that cannot understand; they all look to their own way, every one for his gain from his quarter.”... Christ calls them hirelings and ravening wolves.

And though the nameless authors of the said Pamphlet are pleased to call such (as join with Christ and his shepherds, to testify against these hirelings) by the name of wolves, yet these hirelings, or at least their shearers, the collectors, have always taken them for sheep, especially about shearing time.... Now we that join with Christ and the true shepherds to testify against these hirelings, we come under the blessing of Christ ... Blessed are ye when men shall revile you and persecute you, for so persecuted they the prophets which were before you; yea this must we suffer all the time that these hireling prophets are under this curse of Christ. Wo unto you when all men shall speak well of you, for so did their fathers to the false prophets.

... In page 8, they assert ... “That he be given to hospitality” and say they, “how is it possible for him to be so, if you be given to covetousness, and given to dishonesty and cheat him of his maintainance?”

To which I answer If it be the people’s gift, its their hospitality and not the ministers: the churl may be liberal, if other men’s purses make him so. But the ministers of the Gospel are given to hospitality of that which their own hands have ministered to them, and are obedient to their Master’s words, who hath said unto them, “It is more blessed to give than to receive.”

... And it is a shame for you to tell of the galling of your hands with inferior labor for the getting of bread; it is your duty to do so, and if the people be the cause, as you say, of your laboring with your hands, they are worthy of praise in causing you to do your duty, and you ought to have done it without their causing you to do it, and therefore you proclaim your shame. For you ought to have taken the holy prophets, and Christ and his apostles for your example, to have labored with your hands, and not the false prophets and false teachers, who sought to live upon the people,... Christ shews that such stewards as those could not dig for their living, and to beg they were ashamed....

And the true prophets, and Christ with his apostles have set us better example.... Here you may see that Elijah was plowing ... here Elisha went to Jordan with the sons of the prophets and cut down wood.... Amos was a husbandman and a gatherer of wild figs.... Christ was a carpenter.... Paul was a tayler or tent-maker and worked at it tho’ he were a travelling minister of the gospel,—and so did the rest of the apostles, as is to be seen.... These examples, with that apostolical command (to the elders of the church) Acts 20, 34, 35, ought to be attended by Christ’s ministers....

As it has ever been allowed that the defaming of the dead is a mark of the most unmanly and base spirit of a coward and ought to be abhorred by all persons who bear the image of man; then how much more abominable is it of P. P. to sport himself with his own lies over a man in his grave? And I think no person of common reason will expect any apology of me on account of this my undertaking, since my silence in this matter would have rendered me very unmanly....

... If John Roger’s books contain “but few of his principles” then how comes P. P. to know what his principles are, several years after his death? except the same spirit which once deceived him in the matter of longitude has again deceived him concerning J. R.’s principles; and we have as much reason to question the truth of what he tells us of J. R.’s principles (since he has no better proof than his own bare word) as the General Assembly had to question the truth of longitude, which soon after proved a delusion of Satan....

Now by these foolish and vain pretended reasons, the reader may plainly see that he only wanted an excuse to evade J. R.’s books, that he might take his full swing to bely and abuse him at his pleasure; because he well knew that if he had quoted his books, they would have discovered his falsehoods....

But I should not have enlarged so much upon this head, were it not that I am sensible that there are many thousands of grown persons in this Colony that for want of opportunity to be informed in the principles of other sects remain so ignorant that they know no difference between the Church of England and the Papists, nor between the Quakers and the Baptists, but esteem each couple to be alike. And now is it possible that such persons should be able to discern the ignorance of P. P.?...

... Now how marvellous is it that P. P., who knew himself to be a man so inconstant and changeable, not only in his worldly concerns from his very childhood, but also in matters of religion since he has arrived to riper years, should presume to put out a book only on his bare word, without any proof at all. Surely he might reasonably have thought that all who knew him would expect better proof from such an inconstant person than from any other man....

FROM ANSWER TO MR. BYLES, BY JOHN
AND JOSEPH BOLLES.

Considerable light is thrown upon the “Outbreak” of 1764-66 by a Rogerene pamphlet (of about 1759), which appeared in several editions, sometimes ascribed on the title-page to John Bolles, sometimes to his son Joseph, and probably the joint work of father and son, written out by the latter; thus having a style noticeably different from that of John Bolles, although equally clear-cut and forcible. John Bolles, being at the date of this work eighty-two years of age, may be supposed to have welcomed the aid of his son Joseph, both as collaborator and amanuensis. The following is from a copy of this work to be found in the New London Public Library:—

An Answer to A Book entitled The Christian Sabbath, explained and vindicated in a discourse on Exodus XX. 8.[192] Jan. 14, 1759, upon a particular occasion, by Mather Byles, pastor of “The First Church of Christ” (as he saith) in New London, written by Joseph Bolles, in behalf of the rest which suffer persecution for breaking said pretended sabbath.

In page 5 of Mather Byles sermon, he says: The Christian Sabbath has of late been publickly attacked; and those who observe it have been challenged to show any scripture warrant for the practice.

Ans.

We have been imprisoned 23 at a time, 8 of us about 7 months, and some of the best of our cattle and horses and other goods taken away, and 3 of us cruelly whipped, near 20 stripes apiece, for doing the business of our ordinary calling on the 1st day of the week, which he calls the Sabbath, all within 9 months. And in these persecutions we have continually desired our persecutors to show any Scripture warrant for their practice; we have also sent forth advertisements promising ten pounds reward to any person that could show us one word in the Bible that forbids labor on this pretended Sabbath; which we suppose he calls “a challenge;” and because he cannot find a word in the Bible that forbids labor on his pretended Sabbath he has preached a sermon instead thereof, and though he calls it the Christian Sabbath, it is not called so in Scripture; by which it is evident it was not the Christian Sabbath in the apostles time; for if it had been they would have called it so. Also his text is part of the commandment to labor six days and rest the seventh; so that his own text that he builds his Sabbath upon requires labor on his pretended Sabbath. For it says six days shalt thou labor; and we know that this pretended Sabbath is the first of the six days....

... In page 18 he says, “And lastly to assign a reason why there is no command for this Sabbath in the New Test.;” and in his next page he says, “The apostles left it to after discoveries,” which will be answered in its place. But neither God nor man require us to keep a Sabbath without a law, “For where no law is, there is no transgression.” Rom. IV. 15. And sin is not imputed when there is no law: And the “Confession of Faith” of this Colony requires a command for all the worship we perform to God, in page 7, and there is no discovery of this pretended Sabbath in the Bible; for he says, “the apostles left it to after discoveries,” and the first command that we have discovered for this pretended Sabbath was more than 300 years after Christ by Constantine the emperor, recorded in “Fox’s Acts and Monuments,” Vol. I. p. 134, in these words: “The Sunday he commanded to be kept holy by all men and free from all judiciary causes, from markets, marts, fairs and other manual labors, only husbandry excepted.” Here we may observe no husbandry labor is forbidden, in this “after discovery.”

Also king Inas, who reigned in England, in the year of our Lord 712, commanded that infants should be baptised within 30 days, and that no man should labor on Sunday. “Fox’s Acts etc.” Vol. I, P. 1016. Observe in this after discovery all labour is forbidden; as popish darkness increased, this Sabbath strengthened and infant baptism was also “discovered.”

Also king Edgar, who began his reign in England in the year of our Lord 959, he ordained that Sunday should be kept holy from Saturday noon till Monday morning, and he ordained and decreed for holy days and fasting days. “Fox’s Acts,” Vol. I. P. 1017. Observe this “after discovery” being in midnight popish darkness, this Sabbath was kept more strict and they also discovered half a day more, and holy days and fasting days to be observed. Also king Canutus, who began to reign in England in the year 1016, he commanded celebration of the Sabbath from Saturday noon till Monday morning. This king “discovered” it by the name of “Sabbath”; but the other three “discovered” it by the name of “Sunday.”

Also in our Colony there is an ample “after discovery” of it by the name of Sabbath or Lord’s day, which exceeds the four other “after discoveries;” with a famous law to torture the bodies of them that break this pretended Sabbath, by whipping, not exceeding 20 stripes if they refuse to pay a fine; and doubtless there has been more “after discoveries” by express commands, for this pretended Sabbath, in Rome, France and Spain. Therefore if M. B. will preach up this pretended Sabbath, which he says the apostles left to “after discoveries,” he ought to have taken his text out of the forementioned “after discoveries,” where there are express commands to build their Sabbath upon; but, as he builds it on God’s commandment, which commands labor on his pretended Sabbath, it has no foundation to stand upon, and therefore stands upon nothing. No “after discovery,” neither this pretended Sabbath, infant baptism, nor the mass nor purgatory, ought to be built on any text in the Bible. But whoever preaches up any of these “after discoveries” they ought to take a text out of the law book, where they are instituted and commanded, and not out of the Bible where they are not “discovered.”

How fully Mr. Byles had endeavored to stir up the authorities to take the offenders strenuously in hand will be inferred from the following, from the same pamphlet.

... He calls us deluded, blind, obstinate, because we suffer persecution for breaking a Sabbath which he says the apostles left to “after discoveries.” But it is this sort of ministers that preach to our General Court to suppress or persecute them that walk by the apostle’s doctrine, for not observing this Sabbath which he says the apostles left to “after discoveries.”

He further says:

“Take away the Sabbath and what will be the consequence?”

Ans. He speaks like the idolaters of old. Judges XVIII. 24. “Ye have taken away my gods which I made, and the priests,—and what have I more?” Here we may see the idolaters speak all with one voice; their heart is after their idols and their priests more than after God.

Next he says: “Errors in doctrine and corruption in practice would break in upon us like a flood, immorality would triumph without control.”

Ans.

It is such a time now, for there are errors in doctrine, manifest errors indeed, in this and other sermons; and corruption in practice is already broken in upon us like a flood, and immorality triumphs almost without control among the people, who are encouraged to it by the example of their priests, which live immoral lives in covetousness, pride, fulness of bread and abundance of idleness.... Also the observers of this pretended Sabbath do allow that there is more immorality amongst themselves than there is among us who do not observe it. Immorality triumphs in a high degree, even in gathering money for the priests of many poor people to whom there is more need to give, and casting some into prison to force them against their conscience to pay money to maintain such priests in idleness,[193] which they know God hath not sent to teach them.

EXTRACTS FROM “LOOKING GLASS FOR
THE PRESBYTERIANS OF NEW LONDON.”

John Rogers, 3d.

To see their Worship and worshippers Weighed in the balance and Found Wanting.—With a true account of what the people called Rogerenes have suffered in that town, from the 10th of June 1764 to the 13th of December 1766. Who suffered for testifying, That it was contrary to Scripture for ministers of the gospel to teach for hire. That the first day of the week was no Sabbath by God’s appointment. That sprinkling infants is no baptism and nothing short of blasphemy, being contrary to the example set us by Christ and his holy apostles. That long public prayers in synagogues is forbidden by Christ. Also for reproving their church and minister for their great pride, vain-glory and friendship of the world they lived in.—With a brief discourse in favour of women’s prophesying or teaching in the church.—Written by John Rogers, New London. Providence N.E. Printed by the author 1767.

June 10, 1764. We went to the meeting house at New London, and some of our people went into the house and sat down, others tarried without and sat upon the ground some distance from the house. And when Mather Byles their priest began to say over his formal, synagogue prayer, forbidden by Christ, Mat. VI. 5 etc., some of our women began to knit, others to sew, that it might be made manifest they had no fellowship with such unfruitful works of darkness. But justice Coit and the congregation were much offended by this testimony, and fell upon them in the very time of prayer and pretended divine worship; also they fell upon all the rest of our people that were sitting quietly in the house, making no difference between them that transgressed the law and them that transgressed not; for they drove us all out of the house in a most furious manner; pushing, kicking, striking etc., so that the meeting was broken up for some considerable time and the house in great confusion: Moreover, they fell upon our friends that were sitting abroad, striking and kicking both men and women, old and young, driving all of us to prison in a furious and tumultuous manner.

... The authority and minister and some of the people were greatly offended at our opposing their false worship; for they carried on their worship in such pride, and so contrary to the Holy Scriptures that they could no ways defend it by the Scriptures and therefore took another way to defend it never practised by Christ or any of his followers. For justice Coit did continually fall upon us when we came among them and drive us to prison, in an angry and furious manner; sometimes twenty sometimes thirty in a day, striking and kicking both men and women, pulling off women’s caps and bonnets and tearing them to pieces with their hands, setting an example to the rest of the people; also he made no difference between them that spoke at the meeting house against their worship and those that did not speak; for his constant practice was to fall upon all our friends that came to the meeting house and all that he could see in sight of the house and drive them to prison, he and his company, in a most furious and tumultuous manner, stopping their mouths when they went to speak, choking them etc. Also he doubled our imprisonments every time we came among them; but this method he took added no peace to them, for some of our friends were always coming out of prison, as well as going in, ... However, this was the method they took, and after this manner they celebrated their Sabbaths from the 10th of June to the 12th of August.

... February 16. Some of our friends were sitting quietly in the meeting house, between meetings, and Col. Saltonstall[194] came in and laid hold of an old man that had the numb palsy, aged 73 years, and with great violence hauled him out of the seat, setting an example to others, who fell upon them and drove them out of the house and to the court house, in a furious manner, and carried them up through a trap door into a dark garret and locked them in, and at night a company of their base men got together, among which were ... This base company went into the court house and shut themselves in and took our friends out of the attic and offered shameful abuse to our women in the dark.... Now after this shameful abuse to the women, they took two men and stripped off their clothes and tied them to a post in the court house and whipped them in a most unmerciful manner, especially one of them, which they struck unmerciful blows with a staff and with bunches of rods on his back, till it was like a jelly, also they rubbed tar into their wounds and whipped upon the tar, forcing it into their flesh, also they rubbed tar in the mouths of the men and women when they went to speak. When these two men were first tied to the post they sang praises to God, and in the time of their torment they called upon God to strengthen them. After this, they laid hold on these two men and forced them to run down near to the town wharf and threw them into the water several times; also they took their hats and threw water on them for some considerable time. Moreover, they threw the women into the water. And after this the sheriff’s eldest son and another man with him took a poor weakly woman, forty odd years of age, and forced her to run through the streets till she dropped down, and then they left her....

Now the next first day of the week, after Col. Saltonstall shut our friends up in the court house and set his son Dudley and others to abuse us, it being the 23d of February, we were coming to the meeting house again, but as soon as we appeared in sight, Col. Saltonstall run out and met us, and a great company with him, and fell upon us in a very angry manner, before we had spoke one word, to drive us to the court house, as he did the week before, when our friends were sitting quietly in the house between meetings. But as soon as they fell on us, we spoke and made a great noise, and refused to go with them, telling them we chose to be killed publickly before the people, rather than to be murdered privately in the court house.

Now the tumult grew very great, so that the meeting was broken up for some considerable time, and they dragged both men and women on the ground to the court house;[195] some by their hands, some by their legs, and some by the hair of their heads, striking them with their fists, kicking them, striking and punching them with staffs and tearing the clothes from their backs, and they dragged them into the court house and hauled both men and women up two pair of stairs, and hauled them up through a trap door into that dark loft that they had shut our friends up in the week before, and they locked them in. In this tumult an aged woman was so overcome that she fainted away and they left her lying on the ground. Now there were present in this riot justice ——, justice ——, justice ——, the high-sheriff and Col. ——, besides constables and grandjurymen: There was also a deacon among them, which makes us write as follows.

The deacon and the justices
Were busy in this fray,
Church members and grandjurymen
Forgot their Sabbath day.

After the tumult was over, these church members remembered their Sabbath, and returned to their pretended worship again: But as soon as that was over, the authority consulted together at the meeting house, and sent the high-sheriff, who came with a company of men and took down ten women out of that dark loft that the authority had shut them up in (two of these women had young children with them and another was big with child)[196] and committed them to prison, leaving near twenty small children motherless at their homes. Now as the high-sheriff was going from the meeting house, to commit these women to prison, some of the people of the town asked him what they were going to do with our friends; the sheriff answered that the women were to be committed to prison, but he said the men were to be delivered up to Satan to be buffetted. So the authority kept the men locked up in that dark garret till night, and then they were delivered up to the authority’s children and a rude company of young men, who came and unlocked the trap door and abused our friends in the manner following: They took down one man first out of this dark loft and brought him down into the lower room of the court-house, and tied his hands round a post, also they tied another line to his hands and hoisted him up by a tackle, then they brought his knees round the post and tied them with a line, and stripped his clothes up over his head and tied them also; then they whipped him in a very barbarous manner by the light of a candle. And when they had done torturing him, they let him down and shut him up in one of the court house chambers. They then brought down another out of the garret, and tortured him after the same manner as they did the first, and then shut him up also, pretending they would whip them all over again, except they would recant and promise not to come among them any more. There were twelve whippers that took turns at the whip, and commonly three or four to whip one man, one after another. They pretended to give those men thirty nine stripes each, but they used several sorts of whips, especially one unmerciful instrument made of cow-hide, also they whipped them with large rods tied together, some of which had ten in a bunch, so that they far exceeded thirty nine stripes, for they struck each person thirty nine times with that cruel instrument, except one man, which after they had struck him thirty unmerciful blows, one of the spectators ran and untied him, telling the whippers he was an old man and they ought to use some discretion towards him. Nine men were thus used this night, all heads of families, some of which were elderly men that had great families of children.

This whipping was executed in a very barbarous manner, for the rods were trimmed, and long sharp fangs left on them, to tear the flesh of the sufferers, also these men that whipped our friends struck them in such a violent manner with these heavy bunches of rods that they beat and bruised their flesh till it was like jelly. Moreover some of their wrists were so cut and their sinews so much hurt with the line they hung by, that several of their hands were numb for more than two months after. Also the two men that had been so unmercifully whipped by this company in the court house the week before, and otherwise abused, were of these men that suffered that night: And they struck one of these men, he that had been the most abused the week before, forty three cruel blows on his old sores, and ten or twelve of these blows were after he had swooned away. Our persecutors cut these rods upon their Sabbath, and fitted them at the court house, and Colonel Saltonstall was at the court house among them when they were preparing the rods.... When their persecutors heard them praying and calling on Christ for strength, they would threaten them, and whip them with all their might, endeavoring to make them promise to renounce their testimony against their worship, but were not able to make one of them renounce their testimony, or make any promise at all. But the sufferers told them to this effect, that what they did against their worship was for no other end but to please God and keep a good conscience, and that if they should promise to renounce their testimony God would renounce their souls forever. Also when some of the men that had suffered this cruel whipping were shut up in the court house chamber, they prayed earnestly to God to strengthen their brethren that were to suffer, also they prayed for their persecutors, for God gave them more than a common love to those that were tormenting them.

So after these nine men had suffered, they were set at liberty. Their persecutors threatened them to double their whipping every time they came to the meeting house among them. And no doubt they would have gone further, had not God prevented them by making a division among the people; the neighboring towns crying out against such barbarous and unlawful behavior; also it was a common saying among the people that they were sorry their rulers had resigned up their authority to a company of boys and set them to defend their worship....

The above is but a small part of such blood-curdling accounts, filling a good-sized pamphlet. Portions will be found in the “History of New London,” not quoted here. Near the end is something less thrilling.

Sept. 14, 1766. Some of our people went and sat down some distance from the priest’s house, and when he came out to go to meeting, they walked with him and endeavored to have some friendly discourse with him concerning the things of God; But the priest would not talk with them about the things of God. However, they walked with him and talked to him, but before they came to the meeting house, justice Coit began to kick them in a furious manner, especially the women. Also one of the townsmen fell upon them, punching both men and women with a staff in a cruel manner, so they were driven by some of the people to the upper end of the town.


The next first day of the week, being the 21st of Sept., as some of us were setting by the side of a house, between meetings, about four or five rods from the priest’s house, saying nothing to any person, the high-sheriff came, with some assistants and took us and sent for justice Coit, who came and committed eight men of us to prison. And on the 26th day of the same month, justice Coit came to the prison, and we were taken out and brought before him, and he charged us with disturbing the minister’s peace. We told him we had no thought of doing the minister any hurt. Justice Coit answered, that he did not suppose that we intended to strike him or wrestle with him, nor did he suppose we intended to hurt a hair of his head, but he supposed that we intended, when the minister came out, to go along by his side and talk with him. So when justice Coit had confessed that he did not suppose we intended to hurt a hair of the priest’s head, he fined us five shillings each, and required bonds of good behavior towards all his majesty’s subjects; but especially towards the priest. But we refused to give such bonds, looking upon the judgment to be very absurd, and that justice Coit’s supposing that we intended to talk with the priest was not breach of the peace in us, so he committed seven of us to prison again, all heads of families, one of which men was in his 75th year. Four of these men were kept in prison till the 13th of December following, and two were set at liberty about the 28th of November, and one within a few days after we were committed to prison.

Now after these men were committed to prison, our friends that were at liberty thought it necessary that some of our people should go on the first days of the week and set in the priest’s sight and not fear them that persecute the body. But when the priest saw them sitting in sight, if it were but a few women, he would not come out of his house to go to meeting.... Also this behavior of the priest occasioned much trouble to his poor flock, for sometimes the bell would ring and the people sit waiting for their priest till it was time for meeting to be half done: And then justice Coit, or some of the rest of his sheep, were obliged to come and move the women out of the priest’s sight, and guard their shepherd to the meeting house, lest these women should speak to him of the things of God.

It was almost every day of the first days of the week for the whole time of this imprisonment, which was near three months, that this shepherd was kept in his house by the sight of our friends, and sometimes only at the sight of a few women, and he never ventured to come out till some of his sheep came and drove the women away. But justice Coit committed no more of our friends to prison under bonds of good behavior because he supposed they intended to talk with the priest, after these men above mentioned. But the 23rd of November, one of our men told the priest, after he was come out of the meeting house, that he came to put him in mind how they kept God’s children in prison, and that their worship was upheld by cruelty. The priest answered to this effect, that they could uphold it in no other way. Then the man replied it must certainly be of the devil, if there was no other way to uphold it but by cruelty. But the sheriff struck him twice on the head, and punched him with his staff to prevent his speaking with the priest. And he and three women were committed to prison, but at night they were set at liberty.... God said, Jer. 1, 7,—“Thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.” Also the apostle Paul exhorteth us to be followers of him as he was of Christ, I Cor. XI. 1. And Paul spent much time in going from place to place, disputing in the synagogues on the Sabbath days, as appears in the Acts of the Apostles. And no doubt they built their synagogues, and thought, as our neighbors do, that they had a natural right to worship in them and that the apostle had no right to oppose them in their worship, for they were as much offended at the apostle as our neighbors are at us, for they called him a pestilent fellow, and said he was a mover of sedition throughout the world, Acts XXIV. 5. Also speaking of Paul and Silas they said, Acts XVII, “These that have turned the world upside down, are come hither also.”

EXTRACTS FROM “A DEBATE BETWEEN
REV. MR. BYLES AND THE CHURCH.”

Minister.

I have no particular objection to this church; but believe it to be a true church of our Lord etc.—but it is this mysterious call of Providence etc.—the churches of this and old England are equal to me. I am called from one to another where I can be of more usefulness, which is my duty.... And I believe you had better dismiss me, as you may get one that will do much better. You want one that will visit his parishioners—preach a lecture once in a while.... I was not made for a country minister.... I am weak and infirm[197] ... to come up this tedious hill all weathers—come in all out of breath ... obliged to preach till all in a sweat ... then go out in the cold, on this bleak place ... run the risk of my health etc.... And then to be treated as I have been by the Quakers ... disturbed upon the holy Sabbath. If I have not the Sabbath, what have I? tis the sweetest enjoyment of my whole life!—Insulted by them almost continually, surrounding my house. Many a time has the bell tolled for hours together, and at last one single man condescends to come down and drive them off. I would not live such a life over again for no consideration.... I see no prospect of amendment ... our laws are not put in full execution. (And then he went on to show wherein the civil authority, in his opinion, were deficient in duty with regard to the Quakers etc.[198])—My salary is not sufficient[199] etc.... My friends are in Boston. Etc.

People. These objections are nothing to the purpose, and what you say about the Quakers is a mere cobweb. As to the call of Providence, it plainly appears to be money.... Conscience! with what conscience can you leave this church of Christ? (They then set forth the obligations he was under to walk with this church; the connection between them was of a sacred nature etc.)

Minister. There are ministers enough to be had.

People. Yes, such as you are—We never could conceive nor imagine how you could spend your time before now, for you never visited any of your parishioners, but very seldom—seldom preached a new sermon; but old sermons over and over, again and again; and behold all this time you have been studying controversies, about modes and forms, rites and ceremonies! Is it for this we have been paying you this three years past, when you should have been about your ministry?... In regard to the Quakers insulting you etc. Is any man wholly free from persecution? If that is all you have, you ought to be very thankful that you have no more than a few poor old women sitting round your gate.

EXTRACTS FROM “THE BATTLE AXE,”

By Timothy Watrous, Sr., and Timothy, Jr.

Satan, to all classes of the Ecclesiastical system that profess Christ’s name and prove traitors to his service.

I now address you as my sworn subjects, under full power of my authority; feeling much gratified to see my kingdom established on the ruins of God’s creation. Though I have been wounded by Christ, the invader of my possessions, yet I hold before you the greatness of my power and the glory of my kingdom. I am the great and high prince and god of this world.... I am your god, and I warn you of my great enemy Christ; that you be not found obedient to any of the requirements of his contracted plan. My ways are broad and easy. I am high in heart and teach the same to you. That in all nations you may set my worship in high places, that it may be adorned with all the splendid glory which belongs to the prince that offered Christ all the glory of this world. That your places of worship may appear beautiful to men. And let my servants, your ministers, be men of the best gifts and talents; for so were your fathers the false prophets. And be not like Christ’s apostles, who were ignorant, unlearned men. Even his great apostle, Paul, (they said) in bodily presence was weak and his speech contemptible. But let it not be so with you.... For it is my will that you should have the praise of men; and receive from them titles of honor. For the ways of Christ, our great enemy, are contrary to all men, and even to nature itself, as you may see throughout all his precepts; for example I Cor. I, 26, 27, 28. “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world and things which are despised hath God chosen.”

This is no description of an accomplished member of society. Faithful subjects, when you execute the priest’s office in my service, put on a dress suitable to your ministration; and let your bodily presence be amiable and your speech affable, and your countenance grave and solemn. Salute the people with a comely behavior, that you may glory in your own presence. For verily I say unto you, except your outward appearance of righteousness shall exceed that of Christ’s ministers, you shall in no case deserve the world....

Agreeably to my counsel, in all cases resent an insult from your fellows and go forth to war with them; embody yourselves and march to the field of battle, with religion at your right; and appoint one of my servants, your ministers, a chaplain to pray for your success. And there encamp, one against the other; and let my servants, your priests, on both sides, put up a prayer to the God of heaven that you may gain the victory over each other; cherishing the belief that all that die gloriously in battle go immediately to heaven. And when you are coming together to do the work of human butchery, if a sense of the horrid piece of work which you are about to perform shall fill your soldiery with terror, benumb their senses with intoxicating liquor; and put on confusion and distraction, under the name of courage and valor; and fear not, for I will be with you and fill your hearts with such vengeance, through the immediate influence of my spirit, that you shall be able to perform all my will and pleasure. And, when you have sufficiently soaked the ground with the blood of your fellow men, and humbled their hearts and have gotten your wills upon them; then return and let my servant, your minister, lift up his voice before you, unto the God of heaven, with praise and thanks for the victory; that you have been able to do such deeds as to bereave parents of their sons, wives of their husbands and children of their fathers.... And then return home full of the glory of your own shame, and tell your rulers you have saved their pride, gratified their ambition and saved a little of the trash of this world; for which you have taken the lives of your fellow creatures, each one of whom is worth more than all the treasures of India. For all such things belong to the religion that I delight in.

Ye fathers, I exhort that you exercise yourselves in laying up treasure on earth. And ye, young men, that you likewise embrace every opportunity to get riches, which are an honor to youth; that in the performance thereof your hearts may be raised higher in pride.

And ye, ministers of the civil law, I counsel that you swerve not from mutual confederacy with the ecclesiastical system. That, for the sake of your honor, you strictly attend to your oaths; and put in motion all laws and modes of punishments which may tend to compel all kinds of people to submit to our precepts, which are in opposition to the rules of Christ.

A Sermon To the Priests.

It is well known that the Christian religion has been in the world 18 centuries, since she first visited the earth, and also that 300 yrs. of the first part of the time, altho’ she stood in opposition to the powers of this world, and under cruel persecutions, yet she mightily grew and flourished until about the 4th century, at which time, a general revolution took place through the governing parts of the earth and she was delivered from her persecution, being a great church and standing on her own foundation. And from that day down to this the priesthood of this religion (falsely so called) has been preaching to us a sinful world, though broken in sect, but under one lineage of ordination. Yet they have not brought the world, nor the church to a state of perfection; but much to the contrary. For when they first took the Christian church by the hand to lead her through the ensuing ages of the world, she then stood on her own feet, enjoying a well-united system of her own. And what is she now?... she is now broken all to pieces and become a house divided against herself. And this unparalleled circumstance has rendered it necessary that the sinful world unto whom you, the said priests, have been preaching, should have somewhat to preach unto you....

THE SUBSCRIBERS PETITION TO HIS COUNTRYMEN
FOR HIS RIGHTS AND
PRIVILEGES.

Whereas I am once more called to suffer for conscience’s sake, in defense of the gospel of Christ; on the account of my son, who is under age, in that it is against my conscience to send him into the train-band. For which cause, I have sustained the loss of my only cow that gave milk for my family; through the hands of William Stewart, who came and took her from me and the same day sold her at the post. Which circumstance, together with the infirmity of old age, has prevented my making my usual defence at such occasion. I have therefore thought proper and now do (for myself and in behalf of all my brethren that shall stand manfully with me in defense of the gospel of Christ) publish the following as a petition to my countrymen for my rights and privileges; and especially to those that have or shall have any hand in causing me to suffer.

Fellow Countrymen:

You esteem it a great blessing of heaven that you live in a country of light, where your rights and privileges are not invaded by a tyrannical Government. And for this great blessing of heaven do you not feel yourselves under obligation of obedience to heaven’s laws; to do unto all men as you would that men should do unto you? Or which of you on whom our Lord hath bestowed ten thousand talents should find his fellow servant that owed him fifty pence and take him by the throat, saying, “Pay that thou owest me,” and, on refusal, command his wife and children to be sold and payment to be made?

Fellow Countrymen, this case between you and me I shall now lay open before your eyes, seeing it is pending before the judgment seat of the same Lord. Our Lord and Master hath commanded us not to hate our enemies, like them of old times under the law of Moses. But hath, under the dear gospel dispensation, commanded us, saying: “I say unto you love your enemies, do good to them that hate you and pray for them that despitefully use you and persecute you, and if any man shall sue you at the law and take away your coat, forbid him not to take your cloak also.” “If thine enemy hunger, feed him, if he thirst, give him drink.” And again: “I say unto you that ye resist not evil.”

For these, and many other like commands of our Saviour, Christ, I have refused to bear arms against any man in defense of my rights and privileges of this world. For which cause, you have now taken me by the throat, saying: “Go break the laws of your Lord and Master.” And because I have refused to obey man rather than God, you have taken away the principal part of the support of my family and commanded it to be sold at the post.

And thus you, my fellow-servants (under equal obligation of obedience to the same laws of our Master) have invaded my rights and privileges and robbed me of my living, for no other reason but because I will not bear the sword to defend it. And if a servant shall be thought worthy of punishment for transgressing his master’s laws, of how much punishment shall he be thought worthy that shall smite his fellow servant, because he will not partake with him in his transgression? But I wist that through ignorance you have done it, as have also your rulers; and for this cause do I hold the case before you, that you may not stand in your own light, to stretch out against me the sword of persecution; but agree with your adversary whilst you are in the way with him. But if you shall refuse to hear this my righteous cause and shall pursue your fellow servant that owes you nothing, and who wishes you no evil, neither would hurt one hair of your head, and although you take away his goods, yet he asks them not again; but commits his cause to Him that shall judge righteously; I say if you shall follow hard after him, as the Egyptians did after Israel, God shall trouble your host and take off your chariot wheels, so that you shall drive them heavily. For I know, by experience, that no device shall stand against the counsel of God; for I am not a stranger in this warfare, neither is it only the loss of goods that I have suffered heretofore; but extreme torments of body, while my life lay at stake under the threat of my persecutors, and yet God, through his mighty power, has never suffered me to flee before my enemies, but has brought me to the 83d year of my age, though all my persecutors have been dead these many years.

Alexander Rogers.

January 7th, 1810. Waterford, New London County.

ROGERENE WRITINGS.

The following works of John Rogers, Sr., are most of them still extant, although copies are very rare and command high prices. The locality of copies known to the author of this history will be found indicated:—

1. “An Epistle to the Church Called Quakers. New York. Printed by William Bradford, 1705.”

2. “An Epistle to the Seventh Day Baptists,”—date unknown.

3. “Treatise on Divorce.

Copy of each of the above owned by H. Eugene Bolles of Boston.

4. “An Epistle Sent from God to the World, Containing the Best News that ever the World Heard. Transcribed by John Rogers, a Servant of Jesus Christ.” The first edition must have been printed in the author’s lifetime. The edition from which this title was obtained was “printed in New York for Elisha Stanbury, 1757. 8vo. pp. 25.” We know not if this work is still extant.

5. “John Rogers, a Servant of Jesus Christ, to any of the Flock scattered Throughout New England.

We know not at what date in the author’s lifetime above work was published. The edition noted by Sabin (Dictionary of Books relating to America) was “Printed by James Franklin, at the Printing Office under the Town School, 1754. 12 mo. pp. 79.” A copy of this work is to be found in Yale College Library, “3rd edition, Newport, 1754.” A copy of same, owned by H. Eugene Bolles of Boston, was published in Norwich, Conn., 1776, and was the 4th edition.

6. “A Midnight Cry from the Temple of God to the Ten Virgins,” printed by William Bradford, supposedly in 1705 and probably at New York. A copy of this work is in Yale College Library. A copy is also owned by H. Eugene Bolles,—title-page lacking.

7. “Concerning the Two Ministrations, by John Rogers, a Servant of Jesus Christ.” A copy owned by H. Eugene Bolles,—title-page and date lacking.

8. “Description of the True Shepherd, As Also Concerning Baptism and the Lord’s Supper, Norwich, 1776, 4th Edition.” A copy owned by H. Eugene Bolles.

9. “Concerning the Ministration of the Law, and the Gospel, Concerning Swearing and Concerning God’s Visitation by Sickness.” Copy owned by H. Eugene Bolles,—date lacking.

10. “Answer to A Book, by Benj. Wadsworth (the latter entitled ‘The Lord’s Day Proved to be the Christian Sabbath’). Printed for the author, Boston, 1721.

11. “The Book of the Revelation of Jesus Christ, which God gave unto Him to show unto his servants things which were to come to pass; and Jesus Christ sent and signified it by his angels to his servant John, and now by revelation hath opened the mystery contained in said book unto his servant John Rogers, who hath explained the same, for the edification and comfort of his Church and People, after a long and dark night of apostacy. The explanation being made so plain that the eye of every spiritual reader may see how exactly things have come to pass, as were foretold by the prophesy of this book, and may see by it all things that are yet to come, not only to the end of this world, but to the finishing of the world to come.” First printed in Boston, 1720. “Second New London edition, printed by Samuel Green, for Henry Watrous and Alexander Rogers, 1817. 12 mo. pp. 248.

The title of this work is liable to give the impression that the author affects to himself explain the mystery of Revelation; but a perusal of the book shows that not the slightest such attempt is made. The entire work consists in expounding scripture by scripture in the most legitimate and conscientious manner, displaying not only a profound knowledge of the Old and New Testaments, but extreme caution not to advance the slightest personal explanation, supposition or theory. Like every other work of this author, it gives proof of strong, clear and finely balanced logical powers, combined with a plain and concise mode of expression.

The title of the following is from Sabin. We know of no copy extant:—

12. “An Impartial Relation of an Open and Publick Dispute Agreed Between Gurdon Saltonstall, Minister of the Town of New London, and John Rogers of the Same Place. With the Circumstances leading thereto, and the Consequences thereof. As also a relation of the said Gurton Saltonstall’s securing a Judgment of Court of Six Hundred Pounds and Cost of Court against said John Rogers, for saying the said Saltonstall went to wave, shun or shift the said Dispute agreed upon. The Truth of which waving, shunning or shifting is here also evidently demonstrated. By John Rogers. Printed for the Author in the year 1701. sm. 4to. pp. (6) 15.

Probably printed at New York by William Bradford, or at Philadelphia by Reynier Jansen. Title from Hildeburn’s Issues of the Press in Pennsylvania. (Sabin.)

13. “Treatise on Divorce.” Probably written about 1700. A copy owned by H. Eugene Bolles.

Works of John Rogers, 2d:—

1. That the “Book” which John Rogers, 2d, was accused by the General Court of publishing and selling “up and down the Colony,” while his father was in prison, was written by himself, not by his father, is probable. Its title or its contents are alike unknown to us, not having as yet been discovered in any bibliographic work, by which we judge that no copy or title is extant.

2. In Part I., Chapter I., has been seen the account of the scourging inflicted upon John Rogers, 2d, John Bolles, and their companions on occasion of the journey to the meeting at Lebanon in 1725; also the Proclamation which this punishment called forth from Deputy Governor Jenks of Rhode Island. Mr. J. Backus, the justice who was instrumental in securing the enactment of this cruelty, made a reply to Governor Jenks in a pamphlet of thirty-two pages, in which, in a lame and prevaricating manner, he endeavored to justify this outrage. Upon this, John Rogers, 2d, issued a pamphlet, bound with the pamphlet of J. Backus, stating the exact circumstances of the case as opposed to the incorrect statements of the justice, and entitled “A Reply to J. Backus, Esq. (as he calls himself), 1726.” A copy of a book containing the Reply of J. Backus to Governor Jenks and the Reply of J. Bolles to this Reply of J. Backus is owned by H. Eugene Bolles.

3. “Answer To A Book lately written by Peter Pratt, entitled ‘The Prey taken from the Strong,’ Wherein by Mocks and Scoffs, together with a great number of positive Falsehoods, the Author has greatly abused John Rogers, late of New London, deceased, since his death. By John Rogers. Printed in New York for the Author, 1726, and sold at his house in New London. 8 vo. pp. (2) XXII.” Probably printed by William Bradford. A copy owned by Connecticut Historical Society in their Library at Hartford. A copy also owned by H. Eugene Bolles.

4. “An Answer to a Pamphlet (by Cotton Mather) entitled ‘A Monitory Letter about the Maintenance of An Able and Faithful Ministry.’ By John Rogers. New York. 1726.” (Printed by William Bradford, supposedly). A copy of this book is in Yale College Library.

Works by John Bolles still extant:—

A copy of each of the following books, with exception of the eighth, is owned by H. Eugene Bolles of Boston.

1. “Application to the General Court holden in New Haven—1728.” A portion of the ending sentence in above pamphlet is as follows:—

“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” (having recounted their persecutions) “and do make it our care to live inoffensively towards all men, except in the case of Daniel, Chap. 6, verse 5.”

2. “Good News from a Far Country.” This is an argument to prove that the Civil Government “have no authority from God to judge in cases of Conscience.”

3. “Answer to An Election Sermon preached by Nathaniel Eels.

The last two published in one volume at Newport, 1749.

4. “To Worship God in Spirit and In Truth.

An Answer to same was published by Jacob Johnson (pastor of a church in Groton, Conn.).

5. “Reply to Jacob Johnson, by John Bolles.

All three in Boston Library, bound together.

6. “A Message to the General Court in Boston, 1754.

Copy in Boston Library.

7. A tract entitled, “True Liberty of Conscience is in Bondage to no Flesh.”

8. “Persecutions in Boston and Connecticut Governments. Taken out of Authors. Whereby it may be seen that a people may be deceived under the highest conceit of religion, and thinking they are worshipping God, when indeed they are worshipping the dragon and persecuting the children of God that worship Him in spirit and in truth. By John Bolles, New London. Printed for the author, 1758.” A copy of this tract is owned by Mrs. Reed Watson of East Windsor, Conn.

9. “Answer to A Book entitled ‘The Christian Sabbath,’ by Mather Byles, 1759.

A copy of above work in Boston Library names John Bolles as author. A copy of the same work in the New London Library is (in its Introduction) distinctly ascribed to Joseph Bolles, son of John Bolles. It was probably a joint work of father and son.

Bolles (J.) and Waterhouse (John) Concerning the Christian Sabbath, also some Remarks upon a book written by Ebenezer Frothingham. Printed for Joseph Bolles, 1757.” Title from Brinley Catalogue. Know not if extant.

A Looking Glass for the Presbyterians of New London.By John Rogers, 3d. Providence, 1767. 8vo. See quotations in Appendix. The style of this work is bright, vigorous and concise, comparing well with the other Rogerene writings, not one of which is of an inferior order.

                                                                                                                                                                                                                                                                                                           

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