Upon this latter point, Mr. Bownas and his visitor have a long discussion. On any subject but the Quaker doctrines, Mr. Bownas appears not particularly interested, for which reason he does not furnish much information in regard to the part of the conversation relating to John Roger’s sufferings for conscience’ sake, which he avers to have been a portion of the converse, and which would have been more edifying to many than the doctrinal views of the Quakers so fully expounded to John Rogers, which are presented to the reader through this account of their conversation. John Rogers is quoted as describing the manner in which the young people in his Society are trained in knowledge and study of the Scriptures,[99] and stating that women “gifted by the Spirit” are encouraged to take part in their meetings. Of the Rogerenes, Mr. Bownas says: “They bore a noble testimony against fighting, swearing, vain compliments and the superstitious observation of days.” Although John Rogers, in this narration, is represented as fluent in speech, he is also shown capable of preserving complete silence, allowing a person who is presenting views exactly the opposite of his own to go on uninterrupted, rather than present counter views to no purpose. He is also shown ready to concede much to the Quaker, expresses no annoyance at the other’s very positive stand, and even admits possible mistakes on his own part. Footnote 99: This shows us that at a date long prior to the time when we shall find a sturdy band of Rogerene youth, of Rogers and of Bolles blood, on Quaker Hill, there was no lack of young people in training to carry forward this cause. In short, the picture given of John Rogers by the Quaker, although less particular than could be desired, is that of a genial, friendly man, discussing questions with great fairness, and without excitement. When he requests Mr. Bownas, if he ever sees Edmund Edmundson, to convey to him his sincere sorrow for having argued against his views that night at Hartford (see Chapter I), the natural gentleman shows plainly in the man. Possibly, his own opinions on the subject of that discussion may have changed. 1705. There is still a refreshing respite from persecution, beyond the minister’s rates and minor prosecutions carried on by the town magistrates (of which latter there is so seldom any clear view), and no attempt to disturb any of the meetings of the Congregational church. In this year, John Rogers publishes his book entitled “An Epistle to the Church called Quakers.” This work, while heartily assenting to many of the Quaker doctrines, is an earnest and logical appeal to these people against the setting aside of such express commands of Christ as the ceremony of Baptism and the Lord’s Supper. In this same year he issues “The Midnight Cry” from the same press (William Bradford, New York).