This extract is from a book entitled “The Battle Axe,” written by the above Timothy, Sr., and his sons Timothy and Zacharia. Timothy, Jr., succeeded his father as leader and preacher in this Society. Zacharia was a schoolmaster of considerable note, and at one time taught school at “the head of the river.” He invented the coffee mill so generally in use, which important invention, his widow, being ignorant of its worth, sold for forty dollars. Having discovered some copper ore in the vicinity of his house, he smelted it and made a kettle. After a vain search to find a printer willing to publish “The Battle Axe,” he made a printing-press, by means of which, after his death, his brother Timothy published the book. Thus “The Battle Axe,” even aside from its subject-matter, was a book of no ordinary description. At a later date it was reprinted by the ordinary means. Copies of the first edition are now exceedingly rare, and held at a high price. There is a copy of this edition in the Smithsonian Institute. We present an extract from the body of this work in the Appendix, but no adequate knowledge of the book can be obtained from so limited a space. Men who could venture to decry war in the very height of public exaltation over the success of the struggle for independence were too far ahead of their age, in this regard, to attract other than unfriendly attention.[[173]]
The first proof discovered, that the Rogerenes have conscientious scruples in regard to paying the military fine,[[174]] is a printed Petition issued by Alexander Rogers, one of the younger sons of John, 2d, of Quaker Hill, a thorough Rogerene, and, as has been seen, closely allied with those of Quakertown. This Petition is dated 1810, at which time Alexander Rogers was eighty-two years of age; his children, however, were comparatively young. The fine was for not allowing his son to enter the train-band. (This Petition will be found in Appendix.) It proves that, even at so late a date as this, the authorities were seizing Rogerene property in the same way as of old, taking in this instance for a fine of a few shillings the only cow in the possession of the family, and making no return. As of old, no attempt is made to sue for the amount taken over and above the legal fine, but this Petition is printed and probably well circulated in protest.[[175]]
Soon after the death of Timothy Watrous, Sr., and that of his son Zachariah, occurred the death of Timothy, Jr., in 1814. The latter was succeeded in leadership of the Society by his youngest brother, Zephania, then about thirty years of age.
By this time, the Quakertown Society had become so large that there was need of better accommodations for their meetings than could be afforded in an ordinary house. In 1815 the Quakertown meeting-house was built, that picturesque and not inartistic house of many gables, the first floor of which was for the occupation of the elder and his family, while the unpartitioned second story was for Rogerene meetings.
Materials and labor for the building of this meeting-house were furnished by members of the Society. The timber is said to have been supplied from a forest felled by the September gale of 1815, and sawed in a saw-mill owned by Rogerenes. The same gale had unroofed the old Watrous (John Waterhouse) dwelling which stood near the site of the meeting-house.[[176]]
The Quakertown people had a schoolhouse of their own as well as a meeting-house, and thus fully controlled the training of their youth and preserved them from outside influence. About the middle of the century, a regular meeting-house was built. The old meeting-house was turned entirely into a dwelling. The newer meeting-house resembles a schoolhouse.
Zephania Watrous was the last of the prominent leaders in this community. He was not only gifted as a religious teacher, but possessed much mechanical genius. By an ingenious device, water from a large spring was conducted into the cellar of the meeting-house and made to run the spinning-wheels in the living-room above, where were made linen thread and fine table linen, in handsome patterns. A daughter of this preacher (a sweet old lady, still living in this house in 1900) stated that she used often in her youth to spin sixty knots of thread a day.
It is alleged in Quakertown that Rogerenes were the first to decry slavery. This claim is not without foundation. Some of the Quakers censured this practice as early as 1750, although many of them held slaves for a considerable time after that date. Slavery was not publicly denounced in their Society until 1760. It was before 1730 that John Bolles came to the conclusion that slavery was not in accordance with the teachings of the New Testament. Copies of the papers by which he freed his slaves, bearing the above date, may be seen among the New London town records. His resolve to keep no more slaves and his reasons for it are among the traditions cherished by his descendants. Attention has previously been called to the evident aversion on the part of James Rogers and his son John to the practice of keeping slaves in life bondage. There is no indication that John Rogers, Sr., ever kept a slave, and many indications to the contrary. His son John, however, kept slaves to some extent, some of whom at least he freed for “faithful service” (New London Records). Two able-bodied “servants,” are found in his inventory.[[177]] His son James mentions a servant, “Rose,” in his will of 1754. His son John, however, never kept a slave, and his family were greatly opposed to that practice, by force of early teaching. With the exceptions here noted, no proof appears of the keeping of slaves among the early Rogerenes, although many of them were in circumstances to indulge in that practice, which was prevalent in their neighborhood. The date at which slavery was denounced by the Rogerene Society does not appear.
It is certain that the Rogerenes of Quakertown were not only among the first to declare against the brutality of war and the sanction it received from ministers and church members, but among the foremost in the denunciation of slavery. Nor were there those lacking on the New London side to join hands with their Groton friends on these grounds. The churches of New London, in common with others, would not listen to any meddling with slavery, partisanship on which question would surely have divided those churches. The Rogerenes saw no justifiable evasion, for Christians, of the rule to love God and your fellowmen, to serve God and not Mammon, and to leave the consequences with Him who gave the command.
At the period of the antislavery agitation, some of the descendants of John Rogers and John Bolles on the New London side (no longer called by the name of Rogerenes), and other sympathizers with those of Quakertown, attended meetings in the upper chamber of the house of many gables, and joined with them in antislavery and other Rogerene sentiments, declarations and endeavors. Among these visitors was William Bolles,[[178]] the enterprising book publisher of New London ([Part I., Chapter VII.]), who had become an attendant upon the services of the Baptist church of New London; but who withdrew from such attendance after discovery that the minister and leading members of that church expected those opposed to slavery to maintain silence upon that subject. He published a paper in this cause, in 1838, called The Ultimatum, with the following heading:—