After more than five year’s continuance of aggravations instituted and continued under the leadership of Mr. Byles, which have finally reached a stage past endurance, the Rogerenes, on both sides of the river, are gathering in council about a common campfire, to consider the move that must be made, a countermove beside which the entrance of John Rogers and his wheelbarrow into the meeting-house in 1694 shall pale to insignificance.[166] The plan concluded upon bears the stamp of such veterans in the cause as John Bolles and John Waterhouse, as well as of keen young wits besides. They will give their enemies all the attendance upon meetings in “lawful assemblies” on their part, that these enemies will be likely to invite for some time to come; they will enter into those assemblies, and, if necessary, there will they testify against this “holy Sabbath,” for the non-observance of which they are again so bitterly persecuted, and against such other features of the worship of their enemies as are opposed to the teachings of the New Testament. So long as the ecclesiastical laws which forced their sect into existence are executed against them, so long will they enter into those assemblies thus to testify. The unscriptural features against which they will testify are easily set forth, and to these the testimony shall be strictly confined, with no mention of themselves or their wrongs. For whatever comes of this testimony, made in the name of the Lord Jesus Christ in accordance with His teachings, and after the example of His apostles, they are prepared, even though it be martyrdom. The first attempt shall be of a tacit nature; if that avail as a warning, well and good; they will not disturb the meetings unless compelled to such extremity. Footnote 166: Quakertown traditions regarding this period are no less thrilling than those of New London side, and point to measures reaching even into the wilds of Groton. Only by spies and officials in the vicinity of the Groton Rogerenes, could they have been made to share in the persecution. As before said, most of their neighbors were Baptists. A historical account of the Baptist church of that vicinity avers, apparently from tradition, that some of the Groton Rogerenes came to that church in this period, bringing work, interrupting the minister, etc. If the Groton Rogerenes were seriously molested by these Baptists, it is not unlikely that they instituted a countermove on that church for protection; but we have been unable to discover any proof of the accuracy of the statement regarding disturbance of the Baptist meetings, no record regarding such disturbance having been found, or any contemporary mention of the same. (See “Quakertown Chapter.”)