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. 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] Footnote 181: In his last sickness, Elder Zephania Watrous sent for the leader of the party which had opposed his conservative views and asked forgiveness for anything on his own part that might have seemed unfriendly to his opponent. 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.