The Rogerenes. John R. Bolles
how superficially he had looked into the subject.
We must also express surprise that the statement, so falsely and unblushingly made by Mr. Saltonstall, should be quoted and indorsed in Mr. Field’s discourse:—
There never was, for the twenty years that I have resided in this government, any one, Quaker or other person, that suffered on account of his different persuasion in religious matters from the body of this people.
A note appended to Mr. Field’s discourse, may be presumed to contain his maturest thought, or rather absence of thought. “Lucus a non lucendo.” The note reads:—
Some who heard the discourse thought the Rogerenes were not sufficiently commended for what was good in them, and especially for their protest against the improper mingling of civil and religious affairs. It is the belief of the writer that there were a great many who entertained similar views with the Rogerenes on that subject, but who would not unite with them in their absurd mode of testifying against what they deemed erroneous.
“Belief of the writer!” Belief is of little consequence, unless based upon authority or knowledge; and the person who thrusts forward his simple belief, to command the assent of others, seems to proffer a valueless coin. But what if there were such among the people? They were not heard from; and Seneca says, “He who puts a good thought into my heart, puts a good word into my mouth, unless a fool has the keeping of it.”
There were a few, however, who did protest against the tyrannical treatment of the dissenters and in favor of religious freedom; but they were heavily fined and laid under the ban of the church, as the blind man who had received his sight was cast out of the temple by the Jews. From Miss Caulkin’s history, we quote the protest:—
While Rogers was in prison, an attack upon the government and colony appeared, signed by Richard Steer, Samuel Beebe, Jr., Jonathan and James Rogers, accusing them of persecution of dissenters, narrow principles, self-interest, spirit of domineering, and saying that to compel people to pay for a Presbyterian minister is against the laws of England, is rapine, robbery and oppression.
“A special court was held at New London, Jan. 25th, 1694–5, to consider this libellous paper. The subscribers were fined £5 each.”
Mr. Field goes on to say, “There can be no justification of their conduct in disturbing public assemblies as they did, which would not justify similar conduct at the present day.” So much has been said about their disturbing public assemblies, and to such varied notes has the tune been played, that the paucity of other arguments against the Rogerenes is thereby evinced. Fame, with its hundred tongues, has no doubt greatly exaggerated these offences, if such they were. There are some Bible commands that might seem to justify conduct like that above referred to; as, “Go cry in the ears of this people.” Fines, whippings, imprisonments, setting in stocks, etc., for no crime, but simply for non-conformity to the Congregational church, were grounds for their conduct which do not now exist. Did Mr. Field suppose that an intelligent audience would give credence to his above assertion? or had he taken lessons of the teacher of oratory who told his pupils to regard his hearers as “so many cabbage stumps”?
“No justification of their conduct” at that time “which would not justify similar conduct at the present day!”
There was an evil to be assailed then that has now passed away. The man who should enter a meeting-house now with a plea for religious liberty might properly be regarded as a lunatic. But, if the old abuses were revived, some Samson would again arise, to shake the pillars of tyranny.
Mr. Field closes his remarks by saying:—
There is no evidence that their testimony or their protestations had the slightest influence in correcting any of the errors of the times in respect to the relation of civil and ecclesiastical authority.
Had Mr. Field said that there was no evidence within his knowledge, we should have taken no notice of this statement. Confession of ignorance, like other confessions, may sometimes be good for the soul. But when he presumes to assert that a fact does not exist of which other people may be cognizant, he transcends the bounds of prudence.
Proof is abundant, that the Rogerenes and their descendants were foremost in advocating the severance of church from state and the equal rights of all to religious liberty. Their uniform testimony in Connecticut, for more than a century, in defence of true liberty of conscience, which awakened so much discussion throughout the State, could not have been without its enlightening influence.
But we will be more minute by mentioning some of the things which were said and done by Rogerenes,[14] and by those into whose minds their doctrines had been early and effectually instilled.
John Bolles, whom Miss Caulkins calls “a noted disciple of John Rogers,” wrote largely on the subject of religious liberty. In his work, entitled “True Liberty of Conscience is in Bondage to No Flesh,” this point is amply discussed. In his address to the Elders and Messengers of the Boston and Connecticut Colonies, concerning their Confessions of Faith, which were one and the same, he says:—
First, the Elders and Messengers of each Colony have recommended them to the Civil Government, and the Civil Government have taken them under their protection to defend them. And now God hath put it into my heart to reprove both Governments.
After showing by Scripture that the civil government is ordained of God to rule in temporal affairs, and not for the government of men’s consciences in matters of religion, he goes on to say:—
Thus it is sufficiently proved that God hath set up the Civil Government to rule in the Commonwealth, in temporal things; and as well proved that he hath not committed unto them the government of his church. I have proved that the Civil Government as they exercise their authority to rule only in temporal things are the ministers of God, and that God hath not committed to them the government of his Church, or to meddle in cases of conscience.—And now I speak to you, Elders and Messengers; as you have recommended your Confessions of Faith; and to you, Rulers of the Commonwealth, as you have acknowledged them, and established them by law, and defend them by the carnal sword; I speak, I say, to both parties, as you are in fellowship with each other in these things, and so proceed to prove that exercising yourselves in the affairs of conscience and matters of faith towards God, you do it under the authority of the dragon, or spirit of antichrist.
And you, Elders and Messengers (as you are called), as you stand to maintain and defend the said confessions, are not Elders and Messengers of the churches of Christ, but of antichrist. And you, Rulers of the Commonwealth of each Government, as you exercise yourselves as such in the affairs of conscience, and things relating to the worship of God, you do it not under Christ; but against Christ, under the power of antichrist, as by the Scripture hath been fully proved. In the form of church government in Boston, Confession, Chapter 17, par. 6, they say: “It is the duty of the Magistrate to take care of matters of religion, and improve his civil authority for observing the duties commanded in the first, as well as for observing the duties commanded in the second table.” And further say, “The end of the Magistrate’s office is not only the quiet and peaceable life of the subject in matters of righteousness and honesty, but also in matters of Godliness, yea, of all godliness.” The gospel was preached and received in opposition to the civil magistrates, as is abundantly recorded: And the encouragement Christ has given to his followers is by way of blessing under persecution: “Blessed are they which are persecuted for righteousnes’s sake, for theirs is the kingdom of heaven.” And for any people professing the Christian faith to set up a form of Godliness, and establish it by their human laws, and defend it by the authority of the Magistrate, is to exclude Christ from having authority over his Church, and themselves to be the supreme head thereof.
The book from which we quote was published about 1754. The following, from the same book, has reference to the persecutions in New England, of the Rogerenes and others:—
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