The feeling upon this point became so intense that public meetings were held in Quakertown for full discussion of the subject pro and con. These meetings excited wide interest, and were attended by many persons from adjoining towns. The party for free speech won the victory; but the division tended to weaken the little church, the decline of which is said to date from that period.[[181]]
For nearly two hundred years, New Testament doctrines as expounded by John Rogers (in his writings) have been taught in Quakertown, and the Bible studied and restudied anew, with no evasion or explaining away of its apparent meanings. Morality has been taught not as a separate code, but as a principal part of the religion of Jesus Christ. Great prominence has been given to non-resistance and all forms of application of the law of love.
Women were from the first encouraged to speak in Rogerene meetings, the meetings referred to being those for exhortation, prayer and praise. It will be seen (Appendix) that John Bolles wrote a treatise in favor of allowing women to speak in such meetings. Mr. Bownas also quotes John Rogers as saying that women were admitted to speak in Rogerene meetings, “some of them being qualified by the gift of the Spirit.”
Among the principles rigidly insisted upon in Quakertown are that persons shall not be esteemed on account of wealth, learning or position, but only for moral and religious characteristics; strict following of the Golden Rule by governments as well as by individuals, hence no going to war, or retaliatory punishments (correction should be kindly and beneficent); no profane language, or the taking of an oath under any circumstances; no voting for any man having principles contrary to the teachings of the New Testament; no set prayers in meetings, but dependence on the inspiration of the Holy Spirit; no divorce except for fornication; to suffer rather than to cause suffering. There has always been great disapprobation of “hireling ministers.” None of the Rogerene elders ever received payment for preaching or for pastoral work.
A gentleman who has been prominent in the Quakertown Society being questioned, some years since, in regard to the lack of sympathy between the Rogerenes and other denominations, gave the following reasons for a state of feeling on both sides which is not wholly absent even at the present day.
“The other churches considered cessation of work on Sunday to be a part of the Christian religion, and to be forced upon all as such. Many of their preachers were led into the ministry as a learned and lucrative profession, with no spiritual call to preach, being educated by men for that purpose. In many instances these preachers were worldly-minded to a great extent. The churches believed in war and in training men to kill their fellowmen. Ministers and church members used liquor freely. Church members held slaves, and ministers upheld the practice. For a long time the Rogerenes were compelled to assist in the support of the Congregational church, to which of all churches they were most opposed, on account of its assumption of authority over others in the matter of religion. The Rogerenes were fined for not attending the regular meetings, and cruelly persecuted for not keeping sacred the ‘idol Sabbath’ so strictly observed by other denominations. Although persecution has ceased, prejudice still remains on both sides, partly inherited, as it were, and partly the result of continued differences of opinion.”
At the present day, meetings in Quakertown are similar to Baptist or Methodist conference meetings. The Lord’s Supper is observed once a quarter. In the old times the Rogerenes held a feast once a year, in imitation of the last passover with the disciples, at which time a lamb was killed and eaten with unleavened bread. The Sunday service consisted of preaching and exposition of Scripture, while prayers, singing of hymns, relation of experience, etc., were reserved for the evening meetings of the Society. The latter were meetings for the professing Christians, while the Sunday meetings were public meetings, where all were welcomed. It will be observed that this was according to the apostolic practice, and not materially different from the practice of other denominations at the present day.
If there was so decided an aversion to physicians on the part of the early Rogerenes as has been represented, it has not come down to the present time among the people of Quakertown, as have most of the oldtime sentiments and customs; yet evidence is not lacking to prove that their predecessors made use of faith and prayer in the healing of disease, and that there have been cases of such healing in this Society. One of the latter, within the memory of persons yet living, was recounted to us by the gentleman to whom we have referred, upon our inquiring of him if he had ever heard of any cures of this kind in Quakertown. Pointing to a portrait on the wall, he said, “That man was cured in a remarkable manner.” He then stated the circumstances as follows:—
“He had been sick with dysentery, and was so low that his death was momentarily expected; his wife had even taken out the clothes she wished placed upon him after death. While he lay in this seemingly last stage of the disease, he suddenly became able to speak, and said, in a natural tone, to his wife: ‘Bring me my clothes.’ She told him he was very ill and must not try to exert himself; but he continued so urgent that, to pacify him, she brought the clothes he usually wore. He at once arose, dressed himself and was apparently well, and so continued. He said that, while he lay there in that weak condition, he suddenly felt an invisible hand placed upon his head and heard a voice saying: ‘Arise, my son, you are healed,’ upon which he immediately felt a complete change, from extreme illness and weakness to health and strength; hence his request to his wife.”
There are numerous traditions regarding the offering of prayers for recovery by the bedsides of the sick, on the part of the early elders of this community, who were sometimes desired to render this service outside of their own Society, and readily complied.