“The doctrines and customs of this sect were patterned as closely as possible after the early church of the Gentiles, instituted under apostolic effort and direction; hence it included the evangelical portions and excluded the unevangelical portions of the doctrines and customs of every sect known to Christendom. Should a new sect be brought into existence on strictly evangelical lines, it would, to all intents and purposes, be the same as the Rogerene Society.” It is evident, however, that a marked feature of the Rogerene sect would be lacking to such a church in modern times, viz., the constant need of withstanding ecclesiastical laws whose unimpeded sway would have prevented the existence of any truly evangelical church. It is easy to perceive that the growth of such a spirit of close adherence to New Testament teachings as animated the Rogerenes would tend to the obliteration of sects. Should the churches of Christendom ever awake to the fact that not one of them but has made and countenanced signal departures from the teachings of Christ and his apostles, both in principles and modes, and that their differences one from the other are founded upon variations from the first divinely instituted church, and should they, on thus awakening, join hands, in council assembled, with the purpose of uniting in one church of the apostolic model, fully devoted to the cause of peace on earth and good will to men, then would dawn the millennium. It is plain that John Rogers had faith in the people at large for the realization of such a church universal, could adequate leadership be procured. He believed that of existing societies of the evangelical order having in his day a fair start, that of the Quakers (by its peace principles and dependence on the Holy Spirit) was best fitted to take the lead. For such an end he had urged upon that Society the instituting among them the ordinances of Baptism and the Lord’s Supper, which they had rejected, and he expressed his opinion forcibly when he said to Mr. Bownas in 1703 that if the Quakers would take those two ordinances they could “carry all before them.” (As quoted by Mr. Bownas.) CHAPTER XIV. DRAGON’S TEETH. Mr. J. R. Bolles has aptly compared the falsehoods sown by the author of “The Prey Taken from the Strong,” to dragon’s teeth constantly springing up anew (Part I, Chapter I). When Peter Pratt wrote the book thus entitled, he was evidently stimulated and encouraged by the ecclesiastical demand for such a publication, and trusted that lack of correct information on the part of the general public would secure credence for it. The falsities evident in the work, through its contradictions in one part of statements made in another, must have been due either to lack of careful observation on the part of the writer or to his confidence of such lack on the part of the public to whom it was addressed.