Chapter XXIV: Part I: , Chapter II.)

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Footnote 73:

Apparently the Scripture expounded on this occasion was Romans
viii.

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It is (and is to be) a conspicuous feature of Mr. Saltonstall’s ministry that no experience of this kind is to be considered necessary to church membership; such a test as this would never allow of that great ingathering to the state church which he desires to see firmly established and maintained.

The Rev. Gurdon Saltonstall and his accomplices do not listen to this discourse in concealment from the speaker, however they may stand apart from the hearers that gather cordially about the remarkable man in their midst. That these three men are his enemies, none know better than the keen-eyed man who beholds them there; but it may well be judged that their presence gives no tremor to his heart or his voice, but, the rather, adds nerve and emphasis.

Mr. Saltonstall, watching his opportunity, and holding the attention of his accomplices, inquires of the speaker:

“Will you say that your body is the body of Christ?”

The reply of John Rogers shows the quick wit of the man. He evidently perceives the intention to entrap him, and is, moreover, unwilling to allow the expression, which he has been using in a general way, to bear this bald, personal application, with its intended insinuation of irreverence.

“Yes, I do affirm that this human body (bringing his hand against his breast) is Christ’s body; for Christ has purchased it with His precious blood, and I am not my own, for I am bought with a price.” (See account of his son, Part I, Chapter II.)

Even thus ingeniously and reverently the speaker adheres to his affirmation that the body of a man as well as his soul belongs after regeneration to Christ and is animated by Him.

It was a reply that turned the edge of the enemy’s sarcasm and left the speaker free to continue his discourse in no way disconcerted by the trick. He now goes on to picture, with glowing face and words, the brotherhood into which the regenerate man enters; that of Christ, the firstborn of many brethren, and of the disciples and apostles. The light upon his face as he speaks may well border upon a smile, and his voice take on an exultant tone (to be called on the court record “a laughing and a flouting way”). (See Chapter V.)

From this perfectly Scriptural discourse, the spies now manage to construct a charge of blasphemy, which, under good management and by powerful influence, will aid in sending this man to Hartford prison. Red tape, however, is necessary, before this action can be brought. In the meantime, trial will be made of the other portion of the plot, which will imprison him at once in New London jail.

The very next day (Sunday, February 25, 1694), John Rogers is arrested for “carting boards,” and Samuel Fox “for catching eels on that holy day.” Both are arraigned before the County Court now in session. It is the first arraignment of this kind since 1685. During till these nine years, John Rogers and all of his Society have been working upon the first day of the week, as for the ten years previous to 1685. If the countermove now takes place, according to the plan indicated, John Rogers steps directly into the trap that has been set for him. That he does step into it is certain; that he does it without a clear understanding of the situation is by no means to be inferred. While he may not have counted upon so deeply laid a scheme as that which is shortly to develop, yet he is evidently conscious of a situation which renders it necessary that he, on his part, should act as promptly and boldly in this crisis as it appears to be the intention of his enemies to act.

(We shall soon come upon proof that the town authorities, instigated undoubtedly by the same leader and his friends, have been, for some time past, attacking—“oppressing”—not only the Rogerenes, but the regular Seventh Day Baptists, despite the quiet, compromising attitude of the latter sect; a fact so uncommon heretofore as to amount, in connection with the other appearances, to proof positive that an unusual emergency is confronting all these nonconformists at this time, and that John Rogers not only steps forward to check the advances upon his own Society, but as the champion of the Seventh Day cause at large. See “Remonstrance,” Chapter V.)

Not having paid his fine, there is now nearly a week in which John Rogers may meditate in prison before the next Sunday (March 4) arrives, which he appears to do to good purpose. In some way he manages to communicate with his ever devoted and ready sister Bathsheba, and also with his faithful Indian servant, William Wright. Evidently the 20_s._ fine is sufficient to keep him in prison over this Sunday, and the wait of a week longer would detract from the full force of the countermove. This difficulty must be overcome.

The next Sunday and meeting time arrives. Mr. Saltonstall’s service proceeds, to which of its many heads is uncertain. Despite the fact that his opponent is in prison, does every blast of the March wind seem to rattle the meeting-house door ominously?

Some one ought surely, and at the earliest possible moment, to make the olden move. The lot has fallen upon Bathsheba. She enters the church with (apparently) womanly modesty, simply to announce that she has been doing servile work upon this day and has come purposely to declare it. (County Court Record.) She is placed in the stocks. But the end is not yet.

John Rogers himself enters the meeting-house upon this veritable Sunday, March 4. It is in the “afternoon” (County Court Record), and, as shown by his copy of “Mittemus” (Part I, Chapter II), he has by some means escaped from prison for this purpose.

When he appears, it is in a manner calculated to excite in the preacher whose discourse is interrupted, something besides delight at the success of the latter’s masterly scheme to entrap him. He enters with a wheelbarrow load of merchandise,[74] which he wheels directly to the front of the pulpit, before any in the assembly can sufficiently recover from their astonishment to lay hands upon him. From this commanding position he turns and offers his goods for sale.[75] The scene that ensues before he is returned to prison must be imagined.

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Footnote 74:

Probably shoes of his own manufacture.

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Footnote 75:

It is from the account of Mr. Bownas (conversation with John
Rogers) we gain knowledge that there were “goods” in the
wheelbarrow, which were offered for sale before the pulpit. The
court record mentions only the wheelbarrow. Mr. Bownas had
evidently a mixed recollection of this portion of John Roger’s
conversation (relating to work, etc., upon the first day Sabbath),
since he appears to suppose this was a thing that might have
happened more than once, whereas it was an extraordinary measure
suited to an extraordinary occasion, and one which would surely
receive court notice and record.

In his conversation with Mr. Bownas, John Rogers also said, in
this connection, “that the provocations he met with from the
priests, who stirred up the people and the mob against him, might
sometimes urge him further than he was afterwards easy with in
opposing them, but that when he kept his place he had
inexpressible comfort and peace in what he did;” adding, “the
wrath of man works not the righteousness of God.”

Upon this same Sunday, William Wright, “an Indian servant of John Rogers,” makes a “disturbance,” “outside of the meeting house,” “in time of worship.” Refusing to pay a fine for his misdemeanor, he is whipped ten stripes on the naked body. (County Court Record.)

Mr. Saltonstall has one consolation for this certainly unexpected style of entrance. He can hardly, have reckoned upon such a stupendous move to aid in securing the long incarceration of his opponent. The “Proclamation”[76] which John Rogers soon hangs out at his prison window, to keep before the public his steadfast determination to oppose the doctrines and measures of the ruling church, is still further ground for the intended removal to Hartford and trial before that court, which is soon effected through the “Mittemus.” (Part I, Chapter II.)

Footnote 76:

“I John Rogers, a servant of Jesus Christ, here make an open
declaration of war against the great red dragon and against the
beast to which he gives power; and against the false church that
rides upon the beast; and against the false prophets who are
established by the dragon and the beast; and also a proclamation
of derision against the sword of the devil’s spirit, which is
prisons, stocks, whips, fines and revilings, all of which is to
defend the religion of devils.”

On the part of John Rogers, his procedure, from beginning to end, indicates his knowledge of an important crisis, as regards the Seventh Day cause, and his judgment that the boldest move possible on his part is the wisest at this time.

[For many a year to come, there will be found no presentment at court of any of the Rogerenes for servile work upon the first day of the week. Nevertheless they do not escape. When it becomes doubtful if juries will punish them; the town authorities may be instigated to the task.

The wheelbarrow episode was an extreme measure adopted at a critical time, when, after so long a cessation of violent measures, the battle was begun anew under the leadership of Mr. Saltonstall.]