The exact charges manufactured by the Griswolds under the head of “Breach of Covenant” may be found in the bill of damages still to be seen in the Connecticut State Library (see Chapter II), which bill was brought against John Rogers by Matthew Griswold during the trial for divorce, and in which is no imputation regarding the moral character of John Rogers. Peter Pratt, although avowing familiarity with these records, declares a serious breach of the marriage covenant to be one of the chief causes for this separation; while he does not in any sort intimate to the reader that the charge brought forward for the divorce related—as he well knew—to a period before marriage, and to some fault known only to John Rogers himself, until he divulged the same to his wife. Peter Pratt also states that John Rogers owned out of court to the charge against him, and that the person intrusted with that confidence gave this evidence against him, for proof of which statement the reader is referred to files of the General Court. Evidently Peter Pratt did not expect any of his readers to consult said files; for although it is to this day on the files of that court that John Rogers was said to have owned out of court to the charge against him, it is stated in the same connection that the man who avowed this confidence on the part of John Rogers, upon being asked the time and place of the confession, gave such reply that John Rogers was able to prove an _alibi_. The one other opportunity improved by Peter Pratt for an attack upon the moral character of John Rogers, is in regard to his marriage with Mary Ransford, twenty-five years after the charge made for the purpose of obtaining the divorce. In his account of this marriage, he not only falsifies and vulgarizes the circumstances in a very singular manner, but, while in one place he represents the marriage to Mary to have been less of choice than necessity, in another place he avers that he himself was, at the very time of this marriage, on friendly and intimate terms with John Rogers, and so continued, to the extreme of actual discipleship, for years after that marriage. It would seem that any careful and intelligent reader of “The Prey Taken from the Strong,” however prejudiced, could but note this singular inconsistency,—that Peter Pratt, while knowing to any such irregularity as he claims on the part of John Rogers, should, at that very time, have taken him as a spiritual guide, and continued, for years after, under his leadership. The readers of that day, in that locality, must have known that Peter Pratt’s connection with the Rogerene Society was at a date following the marriage to Mary Ransford, which latter occurred in 1699, while his own declaration that when he was imprisoned with other Rogerenes in that cause he had a young wife at home, fixes the date of this imprisonment as late as 1709, which was the year of his marriage.