ULTIMATUM.
THE PRESS MUZZLED: PULPIT GAGGED: LIBERTY OF SPEECH DESTROYED; THE CONSTITUTION TRAMPLED UNDER FOOT; MOBS TRIUMPHANT, AND CITIZENS BUTCHERED: OR, SLAVERY ABOLISHED—THE ONLY ALTERNATIVE.—FELLOW CITIZENS, MAKE YOUR ELECTION.
A few disconnected sentences (by way of brevity) selected from one of the editorial columns of this sheet, will give some idea of its style:—
It is with pleasure we make our second appearance before our fellow citizens, especially when we remember the avidity with which our first number was read, so that we were obliged to print a second edition. Our sheet is the organ of no association of men or body of men, but it is the friend of the oppressed and the uncompromising enemy of all abuses in Church and State. Our friends S. and J. must not be surprised that their communications are not admitted—the language is too harsh, and partakes a little too much of the denunciatory spirit for us. We care not how severely sin is rebuked, but we would remind them that a rebuke is severe in proportion as the spirit is kind and the language courteous—our object is to conciliate and reform, not to exasperate.
About the year 1850, several noted abolitionists came to New London to hold a meeting. Rogerenes from Quakertown gathered with others to hear the speeches. When the time for the meeting arrived, the use of the court-house, which had previously been promised them, was refused. In this dilemma, Mr. Bolles told the speakers they could go to the burying-ground and there speak, standing upon his mother’s grave. The meeting took place, but during its continuance the speakers were pelted with rotten eggs.[[179]]
Mr. Bolles often entertained at his house speakers in the abolition cause. Such speakers were also entertained at Quakertown, where they frequently held meetings when not allowed to speak elsewhere in the region. The Rogerenes of this place also assisted in the escape of fugitive slaves, Quakertown being, between 1830 and 1850, one of the stations of the Underground Railroad. Fugitive slaves were brought here, under cover of darkness, concealed in the meeting-house and forwarded by night to the next station. For these daring deeds, the Quakertown people were repeatedly mobbed and suffered losses.
Rogerenes were also among the first in the cause of temperance, nor did they confine their temperance principles to the use of tobacco and intoxicating liquors, but advocated temperance in eating as well. Although never observing the fast days appointed by ecclesiastical law, they made use of fasting with prayer, and fasted for their physical as well as spiritual good, judging the highest degree of mental or spiritual power not to be obtained by persons who indulged in “fullness of bread.” (See “Answer to Mr. Byles,” by Joseph Bolles, in Appendix.) The Rogerenes of Quakertown have been and still are earnest advocates of temperance principles.
The isolation and exclusiveness of the Quakertown community in the nineteenth century has already been noted as a distinct departure from the liberal and outreaching policy of the early Rogerenes. There was yet another departure, in regard to freedom of speech, which culminated, about the middle of the nineteenth century, in a division of this community into two opposing parties. At this date, Elder Zephania Watrous was advanced in years; but he had been, and still was, a man of great force of character, and was accounted a rigid disciplinarian. Only a man of such type could have held this community to its strictly exclusive policy for so long a period.
Free inquiry, with expression of individual views, was favored by the Rogerenes from the first, and formed an important feature of their meetings for study and exposition of gospel truths. Largely by this very means were their youth trained to interest in, and knowledge of, the Scriptures. Such freedom had been instituted by the founder of the sect, with no restrictions save the boundary line between liberty and license.[[180]]
The elder did not favor free speech in the meetings of the Society; he undoubtedly judged that such freedom would tend to disorder and division. The sequel, however, proved that a Society which could be held firmly together, for more than a hundred years, under a remarkably liberal policy in this regard, could be seriously divided under the policy of repression.