Barber, in his “Historical Collections of New Jersey,” states that there is a tradition to the effect that, about eighty years before the date of the writing (which would give us the date of the great countermove at New London), some of the Rogerenes of Schooley’s Mountain came into a neighboring meeting-house, bringing work and interrupting the minister. The latter statement is couched in the very words used by Miss Caulkins concerning the New London countermove of 1764-66, indicating the exact origin of this New Jersey “tradition,” which is simply in line with the erroneous accounts of historians in general—derived from repetitions and alterations of statements concerning the New London movement—which represent the Rogerenes as always and everywhere taking work into meeting-houses and interrupting the ministers. Could any such disturbance be proven in regard to the Rogerenes of New Jersey, it would show—as a known effect of a certain cause—that they had been subjected to unbearable annoyances from members of that church, on account of their own religious persuasion, and took that method to check their enemies. But no proof of any such New Jersey molestation or defense has been presented. Rev. Mr. Field, in his “Bi-centennial Discourse,” says the Rogerenes did not believe in the Sabbath “nor in public worship,” whereas, from the first they held as regular public meetings as any of their neighbors. Their meetings were open to friends and enemies alike, even to Mr. Saltonstall and his fellow-conspirators. They had, moreover, a regular organization with record books and clerk, proof of which is still extant in Quakertown, by a book of records written by said clerk. This erroneous statement regarding public meetings is doubtless derived from the fact that the Rogerenes, in opposition to the ecclesiastical law against meetings in private houses, persisted in holding meetings in such houses, and also to the fact that the Rogerenes held evening meetings for prayer, praise, and testimony, which were particularly for believers.[189] Footnote 189: At that date the Congregationalists did not hold prayer-meetings, or any evening services. They had, however, a religious “lecture” on Friday afternoons. There remain but two more principal fangs to be dealt with. One of these is a fossil which was recently revived by Mr. Blake, minister of the “First Church of Christ, of New London;” while the other is quite a new production, which the same estimable gentleman himself manufactured and circulated, through a natural desire not to be behind other ministers and historians of that church, in endeavoring to perpetuate the odium cast upon those who are reputed to have suffered strange things from some of its members in times past.