Wells Family Genealogy

The study of my Family Tree

2 July 2015: The Rogers family and the Rogerenes July 2, 2015

Today I thought I’d post another interesting Rogers Family item I found while cleaning up my Genealogy files on my hard drive. I keep the vast majority of my genealogy computer files on a portable hard drive, which has come in handy when I’ve bought a new laptop. However, it’s been a while since I’ve backed it up and I’ve been spending a little time every day cleaning and organizing the files. Seems I’ve been a little neglectful of my files over the past year or so. Lots of little items that needed organizing and/or pasting onto profiles in my RootsMagic genealogy program.

In the meantime, here’s a little history of the Rogers family as it relates to the Rogerenes.

The Rogerenes: Some Hitherto Unpublished Annals Belonging to the Colonial History of Connecticut, By John Rogers Bolles, Anna Bolles Williams, 1904. Part II: History of the Rogerenes, starting Page 121

THE GREAT LEADERSHIP: Chapter I
1637-1652
AMONG noticeable young men in the Colony of Connecticut, previous to 1640, is James Rogers.1 His name first appears on record at New Haven, but shortly after, in 1637, he is a soldier from Saybrook in the Pequot war.2 He is next at Stratford, where he acquires considerable real estate and marries Elizabeth, daughter of Samuel Rowland, a landed proprietor of that place, who eventually leaves a valuable estate to his grandson, Samuel Rogers, and presumably other property to his daughter, who seems to have been an only child. A few years later, James Rogers appears at Milford. His wife joins the Congregational church there in 1645, and he himself joins this church in 1652.

He has evidently been a baker on a large scale for some time previous to 1655, at which date complaint is made to the General

1 The parentage and native place of James Rogers remain undiscovered. He may, or may not, have been the James Rogers who came over in the Increase (Hotten). There were several of the same name and date in New England. There is a tradition in the New London family, which can be traced as far back as 1750, that James Rogers of New London was a grandson, or greatgrandson, of John Rogers the martyr. Up to this date (1904) no proof has been found to substantiate this claim. The same claim has been made by descendants of other first settlers of the name of Rogers, and their traditions are also proven to have been of early date. These long-standing and very persistent traditions may possibly be explained by some future discovery.

2 1679– James Rogers sells Thos. Parker 50 A. of land that were granted James Rogers of N. London, by the Gen. Court, he being a Pequot soldier. – New London Land Records.

Also in “Memorial History of Hartford,” by J. Hammond Trumbull (pub. 1886), p. 81, is a chapter on the Pequot war, by Rev. Increase N. Tarbox, which names the men from Saybrook, viz. “John Underhill, Edward Pattison, James Rogers, Edward Lay, John Gallup and John Wood.”

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Court in regard to a quantity of biscuit furnished by him, which was exported to Virginia and the Barbadoes, upon which occasion he states that the flour furnished by the miller for this bread was not properly ground. The miller substantially admits that he did not at that time understand the correct manner of grinding.

In the course of ten years, Milford proves too small a port for the operations of this enterprising and energetic man, whose business includes supplies to seamen and troops. Governor Winthrop is holding out inducements for him to settle at New London. In 1656 he is empowered by the General Court to sell his warehouse at Milford, with his other property, provided said building be used only as a warehouse. He now begins to purchase valuable lands and houses at New London, and so continues for many years, frequently adding some choice house-lot, Indian clearing, meadow-land, pasture or woodland to his possessions. In 1659 he sells to Francis Hall, an attorney of Fairfield, “all” his “lands, commons and houses in Stratford, Milford and New Haven.” – (History of Stratford. )

At New London, in addition to his large baking business, he has charge of the town mill, by lease from Governor Winthrop, at the head of an inlet called Winthrop’s Cove and forming Winthrop’s Neck, which neck comprises the home lot of the governor. That James Rogers may build his house near the mill,1 the Governor conveys to him a piece of his own land adjoining, upon which Mr. Rogers builds a stone dwelling. He also builds a stone bakery by the cove and has a wharf at this point.2

The long Main street of the town takes a sharp turn around the

1 An ancient mill built in 1728, on or very near the site of the first mill, is still standing (see “Hempstead Diary,” page 200). Less than fifty years ago, the cove was a beautiful sheet of water commencing just in front of the mill, separated from it by little more than the width of the winding street, and from thence stretching out in rippling, shining currents to the river. This cove has been so filled in of recent years that considerable imagination must be exercised to reproduce the ancient sweep of clear, blue water known as Winthrop’s Cove.

2 In 1664 he gave his son Samuel land “by the mill” “west side of my wharf.”

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head of the cove, past the mill and to the house of the Governor, the latter standing on the east side of the cove, within a stone’s throw of the mill.

The native forest is all around, broken here and there by a patch of pasture or planting ground. One of the main roads leading into the neighboring country runs southerly five miles to the Great Neck, a large, level tract of land bordering Long Island Sound. Another principal country road runs northerly from the mill, rises a long hill, and, after the first two or three miles, is scarcely more than an Indian trail, extending five miles to Mohegan, the headquarters of Uncas and his tribe. Upon this road are occasional glimpses, through the trees, of the “Great River” (later the Thames).

James Rogers is soon not only the principal business man of this port, but, next to the Governor, the richest man in the colony. His property in the colony much exceeds that of the Governor. He is prominent in town and church affairs, he and his wife having joined the New London church; also frequently an assistant at the Superior Court and deputy at the General Court. His children are receiving a superior education for the time, as becomes their father’s means and station. Life and activity are all about these growing youth, at the bakery, at the mill, at the wharf. Many are the social comings and goings, not only to and from the Governor’s house,1 just beside them, but to and from their own house. His extensive business dealings and his attendance at court have brought James Rogers in contact with intelligent and prosperous men all over the colony, among whom he is a peer. His education is good, if not superior, for the time. He numbers among his personal friends some of the principal planters in this colony and neighboring colonies.

1666.

In 1666 James Rogers retires from active business. His sons Samuel and Joseph are capable young men past their majority.

Samuel is well fitted to take charge of the bakery. Joseph inclines to the life of a country gentleman. John, an active youth of eighteen, is the scholar of the family. He writes his father’s deeds and other business documents, which indicates some knowledge of the law. Besides being sons of a rich man, these are exceptionally capable young men. That there is no stain upon their reputations is indicated by the favor with which they are regarded by certain parents of marriageable daughters. In this year occurs the marriage of Samuel to the daughter of Thomas Stanton, who is a prominent man in the colony and interpreter between the General Court and the Indians. The parents of each make a handsome settlement upon the young people, James Rogers giving his son the stone dwelling-house and the bakery. This young man has recently sold the farm received from his grandfather, Samuel Rowland. Having also grants from the town and lands from his father (to say nothing of gifts from Owaneco), together with a flourishing business, Samuel Rogers is a rich man at an early age.

Somewhat before the marriage of Samuel, his father, in anticipation of this event, established himself upon the Great Neck, on a farm bought in 1660, of a prominent settler named Obadiah Bruen. This is one of the old Indian planting grounds so valuable in these forest days. Yet James Rogers does not reside long on the beautiful bank of Robin Hood’s Bay (now Jordan Cove), for in this same year his son Joseph, not yet twenty-one years of age, receives this place, “the farm where I now dwell” and also “all my other lands on the Great Neck,” as a gift from his father. All the “other lands” being valuable, this is a large settlement. (It appears to mark the year of Joseph’s marriage, although the exact date and also the name of the bride are unknown. The residence of James Rogers for the next few years is uncertain; it is not unlikely that he takes up his abode in one of his houses in town, or possibly at the Mamacock farm, on the Mohegan road and the “Great River,” which place was formerly granted by the town to the Rev. Mr. Blinman, and, upon the latter’s removal from New London, was purchased by Mr. Rogers.)

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1670.

How far from the mind of the young lover, when, on the night before the happy day when he is to call Elizabeth his bride, he pens the writing1 which is to give her the Mamacock farm, recently presented to him by his father, is a thought of anything that can part them until death itself. To this writing he adds: “I do here farther engage not to carry her out of the colony of Connecticut.” This sentence goes to prove the great fondness of the parents for this daughter, her own loving desire to live always near them, and the ready compliance of the young lover with their wishes. He marries her at Blackhall, October 17, and takes her to the beautiful river farm which upon that day becomes her own. He does not take her to the farmhouse built by Mr. Blinman, but to a new and commodious dwelling, close by the Mohegan road, whose front room is 20 by 20, and whose big fireplaces, in every room, below and above, will rob the wintry blasts of their terror . The marriage settlement upon the young couple, by James Rogers and Matthew Griswold, includes provisions, furniture, horses, sheep, and kine.1

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1674.

Although John Rogers resides at Mamacock farm, he is by no means wholly occupied in the care of that place; a young man of his means has capable servants. As for years past, he is actively interested in business, both for his father and himself. At Newport, in the year 1674, he meets with members of the little Sabbatarian church of that place, recently started by a few devout and earnest students of the Bible, who having, some years before, perceived that certain customs of the Congregational churches have no precedent or authority in Scripture, resolved to follow these customs no longer, but to be guided solely by the example and pre-

1 See same “Book of Crimes and Misdemeanors” for Marriage Settlement.

2 In after life he was accustomed to say that it was the richest cargo he ever shipped and the best bargain he ever made. – History of New London.

It was a frequent custom in those days, for persons emigrating to the colonies to pay the expenses of their passage by selling their services for a term after landing. Such passengers were called “redemptioners.” Thus, Captain James actually purchased, as the term was, his wife Mary.

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cepts of Christ and his apostles. In attempting to carry out this resolve, they renounced and denounced sprinkling and infant baptism and attached themselves to the First Baptist Church of Newport. About 1665, they were led, by the teachings of Stephen Mumford, a Sabbatarian from England, to discern in the first day Sabbath the authority of man and not of God. Under this persuasion, the little company came out of the First Baptist Church, of Newport, and formed the Sabbatarian Church of that place. Mr. Thomas Hiscox is pastor of this little church, and Mr. Samuel Hubbard and his wife (formerly among the founders of the First Congregational Church of Springfield, Mass.) are among its chief members. During this year, under the preaching and teachings of this church, John Rogers is converted.

Hitherto this young man and his wife Elizabeth have been members of the regular church, as ordinary membership is accounted, and their two children have been baptized in that church, at New London. If children of professed Christians, baptized in childhood, lead an outwardly moral life, attend the stated worship and otherwise conform to the various church usages, this is sufficient to constitute them, as young men and young women, members in good and regular standing. The daughter of Elder Matthew Griswold has been as ignorant of the work of regeneration as has been the son of James Rogers.

The conversion of John Rogers was directly preceded by one of those sudden and powerful convictions of sin so frequently exemplified in all ages of the Christian church, and so well agreeing with Scriptural statements regarding the new birth. Although leading a prominently active business life, in a seaport town, from early youth, and thus thrown among all classes of men and subjected to many temptations, this young man has given no outward sign of any lack of entire probity. Whatever his lapses from exact virtue, they have occasioned him no serious thought, until, by the power of this conversion, he perceives himself a sinner. Under this deep conviction the memory of a certain youthful error weighs heavily upon his conscience.

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He has at this time one confidant, his loving, sympathetic and deeply interested young wife, who cordially welcomes the new light from Newport. In the candid fervor of his soul, he tells her all, even the worst he knows of himself, and that he feels in his heart that, by God’s free grace, through the purifying blood of Jesus Christ, even his greatest sin is washed away and forgiven.

Does this young woman turn, with horror and aversion, from the portrayal of this young man’s secret sin? By no means.1 She is not only filled with sympathy for his deep sorrow and contrition, but rejoices with him in his change of heart and quickened conscience. More than this, understanding that even one as pure as herself may be thus convicted of sin and thus forgiven and reborn, she joins with him in prayer that such may be her experience also. They study the New Testament together, and she finds, as he has said, that there is here no mention of a change from a seventh to a first day Sabbath, and no apparent warrant for infant baptism, but the contrary; the command being first to believe and then to be baptized. Other things they find quite contrary to the Congregational way. In her ardor, she joins with him to openly declare these errors in the prevailing belief and customs.

Little is the wonder that to Elder Matthew Griswold and his wife the news that their daughter and her husband are openly condemning the usages of the powerful church of which they, and all their relatives, are such prominent members, comes like a thunderbolt. Their own daughter is condemning even the grand Puritan Sabbath and proposes to work hereafter upon that sacred day and to worship upon Saturday. They find that her husband has led Elizabeth into this madness. They accuse and upbraid him, they reason and plead with him. But all in vain. He declares to them his full conviction that this is the call and enlightenment of the Lord himself. Moreover, was it not the leading resolve of the

1 The account given by their son of this joint conviction of John Rogers and his wife furnishes evidence of a considerable period in which they were in full friendship and accord after the disclosure made to the wife. For account, see Part I, Chapter III.

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first Puritans to be guided and ruled only by the Word of God and of His Son, Jesus Christ? Did they not warn their followers to maintain a jealous watchfulness against any belief, decree or form of worship not founded upon the Scriptures? Did they not urge each to search these Scriptures for himself? He has searched these Scriptures, and Elizabeth with him, and they have found a most astonishing difference between the precepts and example of Christ and the practice and teachings of the Congregational church.

Elder Matthew Griswold is ready with counter arguments on the Presbyterian side. But “the main instrument” by which Elizabeth is restored to her former church allegiance is her mother, the daughter of Henry Wolcott. This lady is sister of Simon Wolcott, who is considered one of the handsomest, most accomplished and most attractive gentlemen of his day. Although she may have similar charms and be a mother whose judgment a daughter would highly respect, yet she is evidently one of the last from whom could be expected any deviation, in belief or practice, from the teachings and customs of her father’s house. That her daughter has been led to adopt the notions of these erratic Baptists is, to her mind, a disgrace unspeakable. She soon succeeds in convincing Elizabeth that this is no influence of the Holy Spirit, as declared by John Rogers, but a device of the Evil One himself. Under such powerful counter representations, on the part of her relatives and acquaintances, as well as by later consideration of the social disgrace attendant upon her singular course, Elizabeth is finally led to publicly recant her recently avowed belief, despite the pleadings of her husband. At the same time, she passionately beseeches him to recant also, declaring that unless he will renounce the evil spirit by which he has been led, she cannot continue to live with him. He, fully persuaded that he has been influenced by the very Spirit of God, declares that he cannot disobey the divine voice within his soul.

One sad day, after such a scene as imagination can well picture, this young wife prepares herself, her little girl of two years and her baby boy, for the journey to Blackhall, with the friends who have

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come to accompany her. Even as she rides away, hope must be hers that, after the happy home is left desolate, her husband will yield to her entreaties. Not so with him as he sees depart the light and joy of Mamacock, aye, Mamacock itself which he has given her. He drinks the very dregs of this cup without recoil. He parts with wife and children and lands, for His name’s sake. Well he knows in his heart, that for him can be no turning. And what can he now expect of the Griswolds?

Although his own home is deserted and he will no more go cheerily to Blackhall, there is still a place where dear faces light at his coming. It is his father’s house. Here are appreciative listeners to the story of his recent experiences and convictions; father and mother, brothers and sisters, are for his sake reading the Bible anew. They find exact Scripture warrant for his sudden, deep conviction of sin and for his certainty that God has heard his fervent prayers, forgiven his sins and bestowed upon him a new heart. They find no Scripture warrant for a Sabbath upon the first day of the week, nor for baptism of other than believers, nor for a specially learned and aristocratic ministry. They, moreover, see no authority for the use of civil power to compel persons to religious observances, and such as were unknown to the early church, and no good excuse for the inculcating of doctrines and practices contrary to the teachings of Christ and his apostles. Shortly, James, the young shipmaster, has an experience similar to that of his brother, as has also an Indian by the name of Japhet. This Indian is an intelligent and esteemed servant in the family of James Rogers, Sr.

At this time, the home of James Rogers is upon the Great Neck. By some business agreement, his son Joseph resigned to his father, in 1670, the lands upon this Neck which had been given him in 1666. In this year (1674), his father reconfirms to him the property bought of Obadiah Bruen, by Robin Hood’s Bay. The younger children, Jonathan and Elizabeth, are still at home with their parents. Bathsheba and her family are living near, on the Great Neck, as are also Captain James and his family.

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Although John may still lay some claim to Mamacock farm, while awaiting legal action on the part of the Griswolds, it can be no home to him in these days of bitter bereavement. Warm hearts welcome him to his father’s house, by the wide blue Sound, and here he takes up his abode. Never a man of his temperament but loved the sea and the wind, the sun and the storm, the field and the wood. All of these are here. Here, too, is his “boat,” evidently as much a part of the man as his horse. No man but has a horse for these primitive distances, and in this family will be none but the best of steeds and boats in plenty.

Near the close of this eventful year, Mr. James Rogers sends for Mr. John Crandall to visit at his house. Mr. Crandall has, for some time, been elder of the Baptist church at Westerly, an offshoot of the Baptist church of Newport. He has recently gone over with his flock to the Sabbatarian church of Newport. If the subject of possible persecution in Connecticut is brought up, who can better inspire the new converts with courage for such an ordeal than he who has been imprisoned and whipped in Boston for daring to avow his disbelief in infant baptism and his adherence to the primitive mode by immersion? The conference is so satisfactory, that Mi. Crandall baptizes John Rogers, his brother James, and the servant Japhet. – (Letter of Mr. Hubbard.)

News of the baptism of these young men into the Anabaptist faith by Mr. Crandall, at their father’s house, increases the comment and excitement already started in the town. The minister, Mr. Simon Bradstreet, expresses a hope that the church will “take a course” with the Rogers family. The Congregational churches at large are greatly alarmed at this startling innovation in Connecticut. The tidings travel fast to Blackhall, dispelling any lingering hope that John Rogers may repent of his erratic course. Immediately after this occurrence, his wife, by the aid of her friends, takes steps towards securing a divorce and the guardianship of her children. From her present standpoint, her feelings and action are simply human, even, in a sense, womanly. He who is to suffer will be the last to upbraid her, his blame will be for

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those who won her from his view to theirs, from the simple word of Scripture to the iron dictates of popular ecclesiasticism. If John Rogers and his friends know anything as yet of the plot on the part of the Griswolds to make the very depth of his repentance for an error of his unregenerate youth an instrument for his utter disgrace and bereavement, their minds are not absorbed at this time with matters of such worldly moment.

1675.

In March, 1675, James Rogers, Sr., and his family send for Elder Hiscox, Mr. Samuel Hubbard and his son Clarke, of the Sabbatarian church of Newport, to visit them. Before the completion of this visit, Jonathan Rogers (twenty years of age) is baptized. Following this baptism, John, James, Japhet and Jonathan are received as members of the Sabbatarian church of Newport, by prayer and laying on of hands. (Letter of Mr. Hubbard.)

This consummation of John’s resolves brings matters to a hasty issue on the part of the Griswolds, in lines already planned. There is no law by which a divorce can be granted on account of difference in religious views. In some way this young man’s character must be impugned, and so seriously as to afford plausible grounds for divorcement. How fortunate that, at the time of his conversion, he made so entire a confidant of his wife. Fortunate, also, that his confession was a blot that may easily be darkened, with no hindrance to swearing to the blot. At this time, the young woman’s excited imagination can easily magnify that which did not appear so serious in the calm and loving days at Mamacock, even as with tear-wet eyes he told the sorrowful story of his contrition. Thus are laid before the judges of the General Court, representations to the effect that this is no fit man to be the husband of Elizabeth, daughter of Matthew Griswold. The judges, lawmakers and magistrates of Connecticut belong to the Congregational order – the only élite and powerful circle of the time; this, taken in connection with the unfavorable light in which the

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Rogerses are now regarded in such quarters, is greatly to the Griswold advantage.

Yet, despite aversion and alarm on the part of the ruling dignitaries regarding the new departure and the highly colored petition that has been presented to the court by the daughter of Matthew Griswold, there is such evident proof that the petitioner is indulging an intensity of bitterness bordering upon hatred towards the man who has refused, even for her sake, to conform to popular belief and usages, that the judges hesitate to take her testimony, even under oath. Moreover, the only serious charge in this document rests solely upon the alleged declaration of John Rogers against himself, in a private conference with his wife. This charge, however, being represented in the character of a crime 1 (under the early laws), is sufficient for his arrest. Very soon after his reception into the Sabbatarian church, the young man is seized and sent to Hartford for imprisonment, pending the decision of the grand jury.

Although John Rogers has been a member of the Sabbatarian church but a few weeks, he is already pastor of a little church on the Great Neck (under the Newport church) of which his father, mother, brothers and sisters are devout attendants, together with servants of the family and neighbors who have become interested in the new departure. Who will preach to this little congregation, while its young pastor is in Hartford awaiting the issue of the Griswold vengeance? Of those who have received baptism, James is upon the “high seas,” in pursuance of his calling, and Jonathan is but a youth of twenty. Yet Mr. James Rogers does not permit the Seventh Day Sabbath of Christ and His disciples to pass unobserved. The little congregation gather at his house,

1 There were, on the law books, so-called capital crimes which were never punished as such. “Man-stealing” was a so-called capital crime, yet we shall find, further on, that it was punishable by an ordinary fine. No mention is made on the court records or files of the crime of which John Rogers was accused by the Griswolds, on charge of which he was examined at Hartford. No record was made of this matter, and we have only vague mention on the court files of the petition of Elizabeth for this divorce by which to even conjecture the nature of the charge.

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as usual, and sit in reverent silence, as in the presence of the Lord.l Perchance the Holy Spirit will inspire some among them to speak or to pray. They are not thus gathered because this is the Quaker custom, for they are not Quakers; they are simply following a distinct command of the Master and awaiting the fulfilment of one of His promises.

William Edmundson, the Quaker preacher, driven by a storm into New London harbor on a Saturday in May, 1675, goes ashore there and endeavors to gather a meeting, but is prevented by the authorities. Hearing there are some Baptists five miles from town, who hold their meetings upon that day, he feels impressed with a desire to visit them. Meeting with two men of friendly inclinations, who are willing to accompany him, he goes to the Great Neck and finds there this little congregation, assembled as described, “with their servants and negroes,” 2 sitting in silence. At first (according to his account) they appear disturbed at the arrival of such unexpected guests; but, upon finding this stranger only a friendly Quaker, they welcome them cordially.

After sitting with them a short time in silence, the Quaker begins to question them in regard to their belief and to expound to them some of the Quaker doctrines. He sees they are desirous of a knowledge of God and finds them very “ready” in the Scriptures. He endeavors to convince them that after the coming of Christ a Sabbath was no longer enjoined, Christ having ended the law and being the rest of His people; also that the ordinance of water baptism should long ago have ended, being superseded by the baptism of the Holy Ghost. Although in no way convinced (as is afterwards fully demonstrated), they listen courteously to his arguments and to the prayer that follows. Not only so, but, by his declaration, they are “very tender and loving.” The next day, this zealous Quaker, having obtained leave of a man in New London, who is well inclined towards the Quakers, to hold a meeting at his

1 Here is an apparent variation, at the outset, from the Newport church.

2 By negroes is meant negro and Indian servants or slaves, of which there were a number in the Rogers family, the slaves being held for a term of years.

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house, finds among his audience several of the little congregation on the Great Neck. In the midst of this meeting, the constable and other officers appear, and break it up forcibly, with rough handling and abuse, much to the indignation of those who have been anxious to give Mr. Edmundson a fair hearing.

The week after his visit to New London, Mr. Edmundson is at an inn in Hartford, where he improves an opportunity to present certain Quaker doctrines to some of those stopping there, and judges that he has offered unanswerable arguments in proof that every man has a measure of the Spirit of Christ. Suddenly, a young man in the audience rises and argues so ably upon the other side as to destroy the effect of Mr. Edmundson’s discourse. This leads the latter to a private interview’ with his opponent, whose name he finds to be John Rogers, and who proves to be “pastor” of the people whose meeting he had attended at New London, on the Great Neck. He also learns from this pastor that he was summoned to Hartford, to appear before the Assembly, for the reason that, since he became a Baptist, the father of his wife, who is of the ruling church, had been violently set against him and was, endeavoring to secure a divorce for his daughter on plea of a confession made to her by himself regarding “an ill fact” in his past life, “before he was her husband and while he was one of their church,” with which, “under sorrow and trouble of mind,” he “had acquainted her” and “which she had divulged to her father.”

Mr. Edmundson informs the young man that he has been with his people at New London and “found them loving and tender.” -(Journal of Mr. Edmundson.)

Since John Rogers remains at the inn for the night, he is evidently just released from custody. So interwoven were truth and misrepresentation in this case, that either admission or denial of the main charge must have been difficult, if not impossible, on the part of the accused. Moreover, there is for this young man, now and henceforth, no law, precedent or example, save such as he finds in the New Testament, through his Lord and Master. That Master, being asked to declare whether he was or was not the King

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of the Jews, a question of many possible phases and requiring such answer as his judges neither could nor would comprehend, answered only by silence. Ought this young man to repeat before these judges the exact statement made to his wife, in the sacred precincts of his own home, even if they would take the word of a despised Anabaptist like himself? It is not difficult to see the young man’s position and respect his entire silence, despite all efforts to make him speak out in regard to the accusation made by his wife in her petition.1

The case before the grand jury having depended solely upon the word of a woman resolved upon divorce and seeking ground for it, they returned that they “find not the bill,” and John Rogers was discharged from custody. Yet, in view of the representations of Elizabeth in her petition regarding her unwillingness, for the alleged reasons, to remain this young man’s wife, backed by powerful influence in her favor, the court gave her permission to remain with her children at her father’s for the present, “for comfort and preservation” until a decision be rendered regarding the divorce, by the General Court in October. No pains will be spared by the friends of Elizabeth to secure a favorable decision from this court.

The Rev. Mr. Bradstreet, bitter in his prejudice against the young man by whose influence has occurred such a departure from the Congregational church as that of James Rogers and his family and such precedent for the spread of anti-presbyterian views outside of Rhode Island, writes in his journal at this date: “He is now at liberty, but I believe he will not escape God’s judgment, though he has man’s.”

Mr. Bradstreet reveals in his journal knowledge that the charge advanced against this young man related to a period previous to

1 That John Rogers could not be induced to either admit or deny the charge presented for the purpose of obtaining the divorce, is from a statement to that effect made by Peter Pratt, in “The Prey Taken from the Strong.” This is one of the few statements made in that pamphlet, which seem likely to be true and are not invalidated by proof to the contrary. It will be seen that, at a later date, this attitude of complete silence is frequent with the Rogerenes, before the court.

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his marriage and conversion, and rested upon a confession that he had made to his wife under conviction of sin and belief in the saving power of Christ, which cleanses the vilest sinner.1 Yet knowing this, he says: “I believe he will not escape God’s judgment.” Truly New England Puritan theology and the theology of the New Testament are strangely at variance in these days.

1 May 25, 1675. ” The testimony against him was his own wife – to whom he told it all with his own mouth, and not in trouble of mind, but in a boasting manner as of free grace, yt he was pardoned. This was much about ye time he fell into yt cursed opinion of anabaptism.” – Journal of Mr. Bradstreet. (See “New England Genealogical and Historical Register,” Vol. 9, p. 47.)

With above compare: –

After it pleased God, through His rich grace in Christ Jesus, to take 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.” – Epistle of John Rogers to the Seventh Day Baptists.

“And the coming to witness-the truth of those Scriptures, by God’s giving him a new heart and another spirit, and by remitting the guilt of his sins, did greatly engage him to love God with all his heart and his neighbor as himself.” – John Rogers, Jr. – Reply to Peter Pratt.

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ONE MORE DAY!!!

ONE MORE DAY!!!

 

 

 

30 June 2015: The sordid divorce of John Rogers and Elizabeth Griswold June 30, 2015

I love how you sometimes come across genealogy info in the strangest places, like books on the institution of marriage.  Case in point … see below.  While cleaning out my genealogy files, I came across this item I must have stumbled across some time back.  An interesting telling of the divorce of John Rogers  Sr. (1648-1721) (my 6th great-grandfather) from his first wife, Elizabeth Griswold (1652-1727) (my 6th great-grandmother).

A History of Matrimonial Institutions, by George Elliot Howard, Ph.D.  Volume Two, 1904, Page 356-357

The case of Elizabeth Rogers is of special interest; for it is much to be feared that the worthy deputies and magistrates regarded “free thinking” as a sufficient cause for dissolution of wedlock.  In 1675 she laid her petition before the court of assistants, which found “some difficulties as to a present issue final.”  Yet the case being one which called “for compassion to the woman under so great distress and hazard,” it was referred for settlement to the general court, Mrs. Rogers having liberty meanwhile to dwell with her father.  Accordingly, at its next session the assembly, accepting the “allegations and proofes presented to clear the righteousness of her desires,” released Elizabeth from her “conjugall bond.”  A year later provision is made for alimony with custody of children; and now at last the reason for Goodwife Rogers’s “great distress and hazard,” thus far carefully omitted from the record, is clearly divulged.  “Her husband,” runs the order, “being so hettridox in his opinion and practice,” and having even “in open Court declared that he did utterly renounce all the visible worship of New England, and professedly declare against the Christian Sabboth as to a mere invention,” the court grads the mother and her father, Matthew Griswold, the care and custody of the children “to be brought up and nurtured by them (in the admonition and fear of the Lord),” also ordering John Rogers to pay “towards the maintenance of his children, the sume of twenty pownds” in four equal annual instalments.  In case “he fayle of payment, the reversion of the land by sayd John Rogers made over to Elizabeth his late wife, at Mamcock” is to be held security.

Here’s a PDF Copy of the pages in the book:  History of Matrimonial Institutions – John Rogers and Liz Griswold Divorce

Just another glance into the lives of our ancestors.  I have to say I was surprised to see that John had to pay alimony/child support.  Didn’t even realize that had those things back in the 1600’s.  Whoda thunk!

before I sign off, I’ll mention that my latest novel is due out on Amazon on Friday!!  Don’t forget to check out If Love is a Lie by Jennifer Geoghan for part of your summer reading!

-Jennifer

Three More Days!  Until If Love is a Lie is released on Amazon!!

Three More Days! Until If Love is a Lie is released on Amazon!!

 

15 Oct 2014: Hopkinton, RI Taxes for 1902 October 15, 2014

I was lucky enough to get a copy of the Hopkinton Tax Book and Town Treasurer’s Report for 1902.

Hopkinton Tax Book 1902

Hopkinton Tax Book 1902

Hopkinton Tax Book 1902

Hopkinton Tax Book 1902

Here’s what it had to say about the Wells family:

Hopkinton Tax Book 1902

Hopkinton Tax Book 1902

Williams R. Wells is listed with his mother Martha Ann (Rogers) Wells with holding of real estate valued $4500 for which he paid $36 in taxes.  Martha Ann is also listed separately with real estate valued at $3100 for which she paid $24.80 in taxes.  In 1902, the real estate Williams would have owned (although it might not have been the only real estate) would have been his house that was located in what is now called Crandall Field in Ashaway.

Wells House, Ashaway, RI

Wells House, Ashaway, RI

 

 

14 Oct 2014: Rogers Articles from the New London Co Historical Assoc October 14, 2014

While on my road trip, I stopped into the New London Co Historical Society to visit the library and see what other info I could find.  While there I looked through a roll of microfilm that was a collection of articles compiled by Richard B Wall on the history of the county.  I found a few on the Rogers family.  Here is a transcription of one.  xxx’s are parts I can’t read:

Published: 1915, article 231 of the Articles compiled by Richard B Wall.

Stories of Waterford

Some Traditions of the Rogers Family By R.B. Wall

It used to be said in the memory of aged persons now living that everybody in Great Neck was either a Rogers, a Beebe or a Beckwith. For more than 200 years the Rogers family was more numerous in its various branches than any other. Many of the name belonged to the Sabbatarians, while a few were associated with other denominations. The first James Rogers who came from England and settled in New London, where he soon proved to be influential, spent his last days in Great Neck. He was one of the first to show his independence in religious matters by not associated himself with the only church in town where everybody was supposed to go and worship God whether he liked the service or not. For this he was brought into court and fined over and over again. Much of his money went in that way, but it is not the purpose of the writer to dwell on the persecutions that he suffered because he would not accept the doctrines of the Puritan church. It is possible that he removed from the town plot to Great Neck, the whole of which he is said to have owned and fenced in because of persecution. There is a tradition that he was buried at the Strand, a summer place near Long Island Sound.

James Rogers of Stern Mold

James Rogers, a grandson of the first James Rogers, lived in what is now called the Brigham place, and he was the father of a large family of boys and girls. As a rule the boys followed the sea and were notable mariners. Stevens Rogers, sailing master of the Savannah, the first steamship to cross the Atlantic belonged to this family. James, grandson of James Rogers who came from England and who as before stated lived on what is now the Brigham place, was a very strict parent and one of his many sons is reported to have said that he never saw his father show any real affection for his children but once. It seems that the boys went to school in a small building that stood on the west side of pepper box hill and to reach it they had to cross the meadow and woodland that lay between it and home.

Lost in a Snow Storm

One winter morning after the Rogers boys had reached the school house the snow began to fall and before the close of the day’s session, it was very deep. The school master was solicitous about them and hope they would reach home in safety. The density of the storm brought on the night before it’s time and in the depths of the woodland the boys could not see their way. After walking hither and thither in vain endeavor to reach the meadows that lay beyond, they became exhausted and sought shelter under the branches of a fallen tree, where they huddled together and were quite comfortable in the shelter. The snow xxxxxxxxxxxxxxx sound of a human voice and they xxxx for its repetition. Again they heard a voice nearer than before and they recognized xxxx to be their father’s. They scrambled out from beneath the branches of the tree and halleed a reply to their parent’s call and they were soon beside him.

James Rogers must have been a powerful man for he carried his three boys home. One bestrode his broad shoulders, another clasped his waist with feet and hand while the third hugged his neck from the front and the father ploughed through the drifts over the wind swept plain and rested not till he reached his home. The sons were always under strict orders to rise in the morning at the first crowing of the cock when they had to begin their day’s work. Some of them at least did not enjoy rising at such at early hour and they conspired to cut the tongue of every rooster so that their father would not hear the signal of the cocks and they could lie in their snug beds a little longer.

The Rogers boys removed the tongues of all the roosters and that night they went to bed and slept later in the morning than had been their wont. Their father was not long in discovering that his sons did not rise from their beds as early as usual and he called them to account for it. Accustomed to getting up early in his younger days he would awake as soon as his sons and knew their movements. Calling them together before they appeared at the breakfast table he demanded to know just why they did not arise when the cock crew in conformity to his orders. The boys replied that the roosters had been silent about announcing the dawn and finally confessed their guilt.

Worked His Sons Without Pay

James Rogers, the father, is said to have kept his sons at work on the farm till they were past their majority without paying them wages. Just how many of his sons went to sea and how many remained at home till the farm tradition failed to specify, but to those who worked the farm until they were grown men tradition tells this story: One day a son past 21 asked his father for a monthly wage, averring that he wished to have some money like other young men. The father said he had not made up his mind on that point and he would not state then what his future intentions were to be. The son was indignant and told his father then and there that he would sue him for back wager and carried his case to court and won it. Thinking his father would disown him for his summary method of obtaining reimbursement for labor the son made up his mind to leave the paternal roof and seek employment elsewhere. He had many traits of his tribe. He had constructive industry, was exact in speech, just in his relations toward God and man, steadiness of character and more sympathetic than his father. He had come home from the court alone and did not see the defendant in his case until he was ready to leave home.

Surprised By His Father

Young Rogers had gently but firmly declined to grant his mother’s entreaties to remain. He had kissed her and his sisters and had embraced his brothers xxxxx he turned into the highway and walked to the northward with scarce an idea as to his destination. As he rounded a curve in the road not many rods from his home he met his father face to face and he was not a little astonished when his parent extended his hand which contained a paper. The son opened xxxx congratulate you my son for winning your case and xxxxxxxx act and will said the father and there was a kindly tone to his words as he spoke. This place is now (1915) owned by E.C. Hammond.

Stevens Rogers, Master Mariner

There are many old and middle aged people in this city who will recall Capt. Stevens Rogers, sailing master of the Savannah, the first steam vessel to cross the Atlantic Ocean. He is better remembered as a tax collector and as a Bible carrier in Masonic processions. None know personally of his sailor days because he was master of sailing vessels plying between New York and European ports. His son James was also master of many ocean going merchant ships. As a tax collector, Stevens Rogers used to advertise that he would be at certain stores in the city on specified days when he would be pleased to received taxes and if everybody did not come he would call at their houses.

Stevens Rogers, the son of Stevens Rogers was born in Great Neck on a farm now in the possession of E.S. Harkness. Many of his ancestors had been notable navigators and from his early boyhood he had a craving for the sea. The water of Long Island sound were before him daily from the time he was a toddling child and the sight of ships sailing up and down was the most pleasing spectacle to him when was a rugged lad he worked in the fields along the shore. He would be a sailor but his father and mother strove hard to eliminate the idea from his mind. He was the only boy in the family and his father wanted him to take charge of the place when he got too old to work, while his mother thought the sea had claimed too many of the Rogers family and that if it should now swallow up her son if she could help it.

Sent to Plainfield Academy

Stevens much against his will was sent to Plainfield Academy to get a higher education but he did not get along very well because his mind was on the sea and not in the study of grammar, mathematics and rhetoric. One day he collected his books and without telling the principal he started for New London. When he got off the ferryboat he hastened up Water Street asking every sea captain if he wanted a cabin boy and meeting with no success. As he stood Hallam Street looking northward he spied some smaller vessels than those that were tied up to the Water street wharves. One was being loaded with staves and hoops and baled hay. He straightaway sought the captain who said he would take him along but he must have his father’s verbal consent first.

Hurrying along toward home Stevens wondered how his parents would feel when they saw him and knew what had had done. Reaching the homestead he walked in with a confident stride and after embracing his father and mother he frankly told what he had done and asked for their forgiveness. He pleaded to be allowed to go to sea as he knew that was his calling. After a while he got their consent and the next morning he rode with this father into the city to see Captain Blinn for that was the name of the master of the vessel. Captain Blinn and the father of Stevens proved to be old-time friends and were glad to see each other. “Now Captain,” said Stevens’ father, “I want you to make that boy as sick of the water as is possible. Neither myself nor my wife wishes him to be a sailor and you will do me a great favor to discharge the youngster of the sea habit.”

Meets British Man-o-War’s man

The vessel sailed for Cuba and on the way she was stopped by a British war vessel which had fired a shot across her bow xxxxx a Leutenant xxxxxxxxxxxx officer threatened to impress him, but xxxxxxx Captain Blinn who said that it was his own fault and not the boy’s as he had forgotten to call at the custom house before leaving New London the officer returned to his ship. Stevens had a shipmate print an eagle and an American Flag on his arm before the vessel reached Havana. On the return voyage the ship was again stopped and boarded by an officer from an English warship and as before everyone but Stevens had his papers. “Where are your credentials?” thundered the officer, addressing Stevens. “These are my credentials,” replied the young sailor as he bared his arm and placed his fingers on the flag and eagle.

Rogers Locomotive Builder

Thomas Rogers, founder of the Rogers Locomotive works at Paterson, N.J. was a native of Waterford where he grew up on a farm. He had a relative, Jason Rogers, who was a blacksmith with a shop in Water Street, this city and with him young Thomas learned the trade, boarding with Jason at his home in Main Street. The first night he was told that being the youngest apprentice it was his duty to rise early in the morning and boil the kettle. Thomas was out of bed early and was soon busy making a fire in the kitchen. Jason heard a commotion downstairs a little later and hastily dressing himself he repaired to the kitchen. He laughed heartily as he viewed the situation, while Thomas stood one side as mum as an oyster. The great pot hung on the crane in the fireplace and in it was a small kettle sailing around in the superheated water which boiling over hissed and sputtered on the coals. “What in thunderation are you a-doing?” shouted Jason though vainly trying to suppress his merriment. “I done just as you told me to,” said Thomas.

After serving his time Thomas Rogers drifted to Paterson and in the course of time he founded the locomotive works which still bears his name. He used to come to New London after he made a notable record in the business world and once he said that a thousand men were on his payrolls. He often referred to the happening at Jason’s house on the first morning of his stay there.

Rogers Article 231 Part 1

Rogers Article 231 Part 2

 

10 Sep 2014 …. It’s genealogy road trip time again!! September 10, 2014

Yep, it’s time to hit the road again for more genealogy fun.  Every other year I drive up north from Sunny, hot and uber humid Orlando to enjoy the cooler fall weather of Connecticut and Rhode Island.

So what’s on the agenda this year?  Well, I thought I’d through out a few sites I’m planning on visiting and see if anyone has any suggestions of Wells, Rogers, Crandall, Stillman, etc, family sites to see.

In Rhode Island:

Visit Oak Grove Cemetery in Ashaway.  Time to do my check on the Wells family plot.  I’m pretty sure my grandparents stones are in need of a cleaning.

Visit the Thompson Wells Lot in Hopkinton.  Believe it or not, there are no photos on findagrave.com of this small cemetery, so I’ll stop by and snap a few pics of all the stones.  It’s small so shouldn’t take long.

Head through the woods to the Wells Lot where Randall Wells and Lois Maxson are buried.  It’s a fun hike through some treacherous underbrush, but I have a strong connection to those two grandparents seeing as they’re characters in my novels.  Besides, I heard the land the cem is on has changed hands.  Need to make sure the bulldozers aren’t on stand by …

I’m also planning on doing some hiking in Hopkinton on the Nature Conservancy trails up to Long Pond.  Absolutely beautiful trails to the most scenic spot in Hopkinton.   I’m thinking about going to Newport and wandering around as well.  I’ve driven through but have never really walked the town.

In Connecticut:

Visit the New London County Historical Society Library to see what goodies I can find.  Found tons of great stuff on the Rogers family last time.

Visit Cedar Grove Cemetery.  I got a message through findagrave.com that my entry for Moses Rogers was in error and he isn’t buried there.  thought I might go take me a looksy and see what Rogers are there.

Visit the Brown-Randall Cemetery in North Stonington.  Again, no photos on findagrave.com.  Lots of really old Randall stones.

Revisit the Burdick-Culver Cemetery in the Barn Island sanctuary over in Stonington.   Was a fun and easy hike to a lovely cemetery.  If I have time, I’ll squeeze it in.

There’s a Rogers Burying Ground in Salem I’d like to see.  No photos or map on Findagrave.com  All it says is it’s off of 82 about 1500 feet.  Gee, what a help…  Anyone know where it is?

I may also stop by the Rogers Cemetery at Mamacock Farm down on the grounds of Connecticut College.

I’ll also be doing a lot of wandering around Mystic and of course Stonington.  Since my third novel, the one about the Rogers family, mostly takes place in Stonington, I’m excited to revisit the town that inspired my writing journey.

So far, that’s all I’ve got.

So, got any suggestions.

 

3 Aug 2014: The Rogers family … Truth in fiction August 3, 2014

So I thought I’d share a snippet from my third novel, the one that delves into the history of the Rogers family.  For those of you who don’t know, I have written a series of five novels that interweave my true family history in with the story of my fictional characters.  This snippet is from The Purity of Blood Volume III: The Blood that Binds and is available for sale on Amazon.com.  I will advise that if you’re interested in reading more, the books are all sequels and just reading the third book will be mighty confusing as you pick right up in the middle of the story.

In this snippet, Sara (my protagonist) is telling her brother about the Rogers family history.  For reasons you’ll have to read the book to find out, the current descendants of the family are very much involved in Sara’s brother’s life.  His name is Roger (just to confuse you more :-)  This part of the book is meant to give the reader the proper perspective on the Rogers family as later on we introduce the story you never knew about the family, the story I make up for the book.   Anyway, I hope you enjoy.

-Jennifer

When I finished around four, I headed back to the house and as I came up the front steps found Roger sitting on the porch. Sliding down into the chair next to him, I asked if he’d been waiting for me. He laughed and said no, but by the guilty look in his eyes I wasn’t so sure I believed him.

After a minute of watching the cars go by, he said “When I first met Henry, he asked me how I got interested in maritime history so I mentioned our uncles, the Rogers’ brothers who were whalers. I was wondering, what else do you know about that family, the Rogers family.”

I glanced his way with a raised eyebrow. It was an unusual question coming from Roger who’d never shown much interest in my research before.

“Quite a bit. What do you want to know?”

“I don’t know. They lived around here, didn’t they?”

“Yes, for the most part. The Rogers family moved to New London County back about the mid 1600’s when James Rogers came down to work the Old Towne Mill in New London. The mill’s still there, if you’re interested. Believe it or not it’s directly under Interstate 95, just north of the city and south of Connecticut College.”

“It’s still there? That’s a pretty old mill.”

“Well, it’s been rebuilt a time or two, but I’m pretty sure it’s basically about the same. Anyway the more interesting family history comes from his son John. John founded a religious movement in the area that continued for a few generations after him.”

“Like a cult?”

“No, more like a real Bible believing church from what I can tell. Anyway, from what I’ve read John was a gentleman farmer sort of guy with a wife and son. Then one day he saw the light. Like he had this religious revelation or something. I think in today’s terminology we’d say he was saved. I think he realized that God can’t be contained in a building or by rules created by a church established here on earth. He realized God is in His word and that His church on earth should be established as set forth in the Bible.

“The church that people attended back in his day was different. It defined a lot of who you were – your status in society, and it had odd rules that were created by men to control the behaviors of its parishioners. I think when he realized that what was being imposed on them had nothing to do with what God had intended His church to be, he rebelled. He spoke up and tried to make others see what he’d been shown by God.

“I have to say of all our ancestors, he’s probably one of the ones I wish I could have met the most. He must have been a fascinating individual. Anyway, his father-in-law was appalled at what John was doing. He took him to court and had his daughter divorce him on the grounds that he was a heretic. It will tell you something about what John was fighting against that the town granted his wife the divorce and she left him and took their son along with her.

“John had a lot of woes in his life. Lucky for him, he was already a pretty wealthy man when all this was happening. I guess he could afford to support himself on his farm. I think they must have been pretty self-sufficient because I don’t think many of the town’s folk would have associated with him too much after all this.

“So eventually he married for a second time, but it didn’t take long before the town moved against him again. You see, he never stopped organizing little protests against the church. John had a following now and became a continual thorn in their side. He’d send women into the church services to do something radical like knit in the back row. It would cause an up roar and the women were kicked out of the church. People weren’t allowed to do anything on the Sabbath, not even knit. These were some of the man-made rules the church imposed that he would protest against.

“Some time later, the town went to his second wife and told her that she was never legally married to John, that in the eyes of God, he was still married to his first wife, and that if she didn’t admit that they were living in sin and leave him, well, let’s just say there’d be consequences. I’m sorry to say, she caved in to their threats and left him. Poor guy, when he’d married her, he’d taken her into a town meeting, walked up to the front of the assembly and announced in front of the entire town that they’d been married. He threw it out there on day one to make sure something like this would never happen, but it did.

“I think they thought he’d give up eventually, that they could wear him down, but he just kept chugging along. Eventually, they locked him up. Not that it was the first time they’d done that. He’d been locked up and fined who knows how many times. But his son, John Junior, that was his son by the first wife, the one who’d left him, had come back to live with his father when he came of age. Well, John Junior got wind that the town leaders wanted to execute his father. So he went and broke him out of jail in New London and sent him across the Sound in a boat in the dead of night. While hiding out there, he met another woman. They later married and stayed together for the rest of their days.

“Eventually, he came back to New London and died on his farm. He’s buried there in the family burial ground but his stone is gone. His farm was pretty large from what I could tell. Connecticut College sits on most of it now. Take note, don’t start a cemetery so close to a river. It’s on the bank of the Thames and has flooded several times. Most of the stones have washed away over the years. Only a handful remain. The students of Connecticut College did a ground penetrating radar study of the area a few years back and found at least forty burials there, but there’s only like four of five stones left. We know several names of those buried there, but like I said, there’s not much left of it now.

“John Junior kind of picked up where his father left off as the head of the Rogerenes. That’s what they were called. He led the movement until he died. We assume his son Alexander was also a member of their church because his wife Rachel was buried in the Rogerene Cemetery in Ledyard. I’ve been there too. It’s totally cool; it’s in a suburban neighborhood in these people’s back yard. How neat would it be to have an ancient burial ground in your backyard?” When he gave me a look that said only I would think that, I ignored him and continued. “Alexander was our … let’s see … I think fourth great grandfather.”

Humm … the same as Randall.

I looked over to see if he was still listening. We were way past the point where his eyes usually glazed over before he politely turned his attentions elsewhere. But to my great surprise, he was still listening, rather attentively too. Talk about strange. Since he seemed in the mood to listen, I decided to enlighten him a little more.

“Anyway, the beginning of the story actually starts a lot earlier than that.   I believe it really starts in the year 1555 in London, England when John Rogers was burned at the stake by Queen Mary, better known as Bloody Mary. He was our twelfth great grandfather. She burned him alive because he wouldn’t convert to Catholicism.   He was raised in an affluent catholic family in London and entered the church as a profession. He gets sent to Antwerp by the Catholic Church to be a priest and while living there ends up being converted to Protestantism by William Tyndale. They say he even helped Tyndale translate the Bible into English.

“So years later here he comes back to London and everyone is like, ‘Hey, wasn’t he catholic when he left?’ John set up a protestant church and starts to get a big following. Now there’s nothing wrong with this until Queen Mary takes over and tries to convert the country back to Catholicism. Her father, Henry the Eighth had set up the Church of England. You know, so he could get his divorces and all. So here’s poor John. He sort of stands out like a sore thumb, so Mary has him arrested. He had plenty of opportunities to recant and convert back to Catholicism, but he wouldn’t do it. In the end, she burned him to death in front of his family.

“There are some people who say the paper trail of evidence isn’t there to prove conclusively that this John was our grandfather. They may be right, but I still believe it’s true.”

“Why is that?”

“Because I believe God rewards that kind of faith, a martyr’s faith. If you look at our family line, the one consistent thing about the Rogers family is that they were all deeply religious men and women who refused to turn their backs on God. When you examine the pattern of their lives, I think it’s fairly obvious.”

“That’s an amazing story.”

“Martha Ann Rogers, the Rogers who married into the Wells family was a deeply religious woman. The Wells family was a very prosperous family in the Hopkinton community, but as much as you see them in town records, they’re all secular records. After Martha Ann married into the family, the name Wells fills the church records with a vengeance. I think Martha Ann brought her family’s blessing with her into the Wells family and that blessing continues to this day. I know I believe it’s what continually draws me back to God.”

He leaned back in the chair and looked out at the top of the lighthouse poking up from the roof of the house across the street.

“I think I understand why you’re so into genealogy now. Its history, but with such a personal view point. You can follow a family and see how they were affected by history, and how the forces of that history changed and molded the family for generations. It’s like a God point of view in a way.”

“I suppose so. It’s also being able to stand in that cemetery and know that where I’m standing was the original Rogers farm. That John himself probably stood in the exact same spot almost four hundred years ago. When I stood there myself, I had to wonder did he have any idea that all those centuries later his descendant, me, would be standing in that very spot thinking about him.”

“So you’ve really been there?”

“Sure, it’s on the river bank down by the Connecticut College sports fields. I can take you there some time if you’d like. There are lots of other cool Rogers family places like that around the area as well. Really what I’ve told you is the ancient history of the family, but I’ve got a lot more data on them. They sure were an interesting bunch. – I probably gave you a lot more information than you were looking for. Sorry about that,” I added, realizing I’d been babbling.

“Don’t be. I think it’s fascinating. I had no idea we came from that kind of stock. I wonder what the Wells family was like way back when.”

I kind of snorted and said “An ornery bunch, that’s for sure, but not that much different from us.”

“Sounds like you’ve got stories about them as well.”

“You could say that … You know you’re named after the Rogers family.”

**********************

Want to read more? check out this book and my others on Amazon.com.  Just put “Jennifer Geoghan” in the search box and they all come up.

The Purity of Blood Novels by Jennifer Geoghan

The Purity of Blood Novels by Jennifer Geoghan

 

8 July 2014 – An interesting Article on the Rogers Family July 8, 2014

Filed under: Rogers Family — jgeoghan @ 7:41 pm
Tags: , , ,

To show you how behind I am on my reading …. I finally got around to reading my New London Historical Society Newsletter for March.

In it is an interesting article on the members of the Rogers Family buried in what they call the Antientest Burial Ground.  In my records I call in The Ancient Burial ground in New London.   One of the interesting things they discuss in the article is how many of the dates on the headstones are incorrect.

I scanned the article.  Click on the links to below to open up each of the pages ( 2 pages in all)

NLHS Newsletter March 2014 Article on Rogers Fam page 1

NLHS Newsletter March 2014 Article on Rogers Fam page 2

It’s interesting.  I have to say in all my travels in the area, I’ve never visited this cemetery that I recall.  I’m just now starting to prep my itinerary for my big genealogy road trip up to CT, RI, PA and NY in the fall.  I may have to add this on list of places to stop by and visit.

-Jennifer

 

 

 

 

 

 
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