The same historian asserts that it was their regular practice to enter the churches and interrupt the ministers, although it would have been evident, upon careful examination of the case, that they never entered any church in this manner except under stress of bitter persecution, and that, as a non-resistant people, they had in such emergencies no other efficient means of defence. Historians have generally stated that the Rogerenes imitated the Quakers in dress and speech, apparently on no further evidence than that the name of Quakers had become attached to them. That the Rogerenes did not imitate the Quakers in speech is shown by the testimony of those of their descendants most likely to be well informed in regard to the early customs of their people. That they did not imitate the Quakers in dress is proven by their inventories, which show the usual style of dress, wherever the wardrobe is itemized. In the countermove of 1764-66, the men kept on their hats in the Congregational meeting-house. John Crandall and other early members of the First Baptist church in Newport had no affinity or sympathy with the Quakers; yet, when attending service in a Congregational church, they kept on their hats, in token of dissent. Historians inform us that the Rogerenes did not employ physicians, surgeons, or midwives, or make use of remedies in sickness, depending wholly upon the prayer of faith. As has been fully shown, the Rogerenes did not feel authorized to neglect any New Testament injunction; they undoubtedly believed in healing by the prayer of faith; yet, being a logical and discriminating people, they perceived that the prayer of faith is often a remedy most difficult to procure at a moment’s notice, and that other modes of relief obtainable, in absence of this superior agency, are not to be despised. As opposed to statements that the Rogerenes had nothing to do with remedies, we have evidence that they were very attentive to the sick, which presumes aid of various kinds. They appear not to have disapproved of natural, ordinary means of restoration and alleviation. A striking proof is furnished in the description given by John Rogers of his illness, through cold and neglect, in the inner prison. On this occasion, we do not find his son standing by the prison window praying, though this son is a Rogerene of the Rogerenes; but we find him running out into the streets, crying loudly for help, and when help comes, in the form of hot stones, wine and cordial, as well as speedy removal to warm quarters, there is no indication of any lack of ready acceptance of these means of restoration. We find afterwards a grateful acknowledgment by John Rogers himself to Mr. Adams and wife for the wine and cordial.