Among other early Groton residents was Samuel Whipple from Providence, both of whose grandfathers were nonconformists who had removed to Rhode Island to escape persecution in Massachusetts. About 1712 this enterprising man purchased a large amount of land (said to be 1,000 acres) about eight miles from the present Quakertown locality, in or near the present village of Poquetannoc. Upon a stream belonging to this property, he built iron-works and a saw-mill. It is said that the product of the iron-works was of a superior quality, and that anchors and iron portions of some of the ships built in New London were made at these works.[[170]] Samuel Whipple’s son Zacharia married a daughter (Elizabeth) of John Rogers, 2d; a grandson (Noah) of his son Samuel married a granddaughter (Hope Whipple) of the same leader, and a daughter (Anne) of his son Daniel married a grandson (William Rogers) of the same; while a daughter (Content) of his son Zachariah married Timothy Waterhouse, son of John Waterhouse. Yet it was not until early in the nineteenth century that descendants of Samuel Whipple in the male line became residents of Quakertown.[[171]] That the early affiliations of the Whipple family with the Rogerenes had fitted their descendants for close union with the native residents of the place is indicated by the prominent position accorded the Whipples in this community.
Other families of Groton and its neighborhood affiliated and intermarried with Rogerenes early in the nineteenth century. William Crouch of Groton married a daughter of John Bolles. This couple are ancestors of many of the later day Rogerenes of Quakertown. Two sons and two grandsons of Timothy Watrous married daughters of Alexander Rogers of Quaker Hill (one of the younger sons of John, 2d). Although there was a proportion of Rogers and Bolles lineage in this community at an early date, there was not one of the Rogers or Bolles name. Later, a son of Alexander Rogers, 2d, married in Quakertown and settled there; but this is not a representative name in that locality, while Watrous, Whipple and Crouch are to be distinctly classed as such.
As for other families who joined the founders of Quakertown or became associated with their descendants, it is safe to say that men and women who, on account of strict adherence to apostolic teachings, relinquished all hope of worldly pleasures and successes, to join the devoted people of this isolated district, were of a most religious and conscientious character.
Generally speaking, the New London descendants in the nineteenth century are a not uncompromising leaven, scattered far and wide among many people and congregations whose religious traditions and predilections are, unlike their own, of an ecclesiastical type. Every radical leaven of a truly Christian character is destined to have beneficial uses, for which reason it cannot so much be regretted that the fate of the New London community was to be broken up and widely disseminated.
While the New London Rogerenes were, through the mollifying influences of a liberal public opinion, as well as by a wide emigration and lack of a leader fitted to the emergency, slowly but surely blending with the world around them, quite a different policy was crystallizing upon the Groton side. That the Rogerene sect should continue and remain a separate people was undoubtedly the intention of John Rogers, John Rogers, 2d, John Bolles and their immediate followers; aye, a separate people until that day, should such day ever arrive, when there should be a general acceptance of the law of love instituted by Christ, in place of the old law of force and retaliation. Yet not only had these early leaders more than enough upon them in their desperate struggle for religious liberty, but they could not sufficiently foresee conditions ahead of their times, in order to establish their sect for a different era.
It was by the instinct of self-preservation combined with conscious inability to secure any adequate outside footing in the new state of affairs, that the small but compact band at Quakertown, beholding with dismay and disapproval the breaking up of the main body on the New London side, resolved to prevent such a disbanding of their own Society, by carefully bringing up their children in the faith and as carefully avoiding contact with other denominations. It was a heroic purpose, the more so because such a policy of isolation was so evidently perilous to the race. Not so evident was the fact that such exclusiveness must eventually destroy the sect which they so earnestly desired to preserve. Such, as has been seen, was not the policy of that founder whose flock were “scattered throughout New England,” and some of the most efficient of whose co-workers were drawn from the midst of an antagonistic denomination; neither was it the policy of him who carried his Petition not only to the General Court of Connecticut, but to that of Massachusetts. Yet it was no ordinary man who carried out the policy above outlined, with a straightforward purpose and vigorous leadership, in the person of elder Zephania Watrous, a grandson of John Waterhouse.
John Waterhouse was living in 1773, at which date he was eighty-three years of age.[[172]] Considerably previous to that time he must have been succeeded by some younger man.
Elder Timothy Watrous, the Groton leader, who next appears to view, was a son of John Waterhouse, born in 1740. He is said to have been an able preacher and a man of the highest degree of probity.
Supposing John Waterhouse to have been in active service to his seventy-fifth year, Timothy could have succeeded him at the age of twenty-four, at which age the latter took part in the great countermove of 1764-66. His experience in this conflict is given in his own words:—
In the fore part of my life, the principal religion of the country was strongly defended by the civil power and many articles of the established worship were in opposition to the religion of Jesus Christ. Therefore I could not conform to them with a clear conscience. So I became a sufferer. I endured many sore imprisonments and cruel whippings. Once I received forty stripes save one with an instrument of prim[prim], consisting of rods about three and a half feet long, with snags an inch long to tear the flesh. Once I was taken and my head and face covered with warm pitch, which filled my eyes and put me in great torment, and in that situation was turned out in the night and had two miles to go without the assistance of any person and but little help of my eyes. And many other things I have suffered, as spoiling of goods, mockings, etc. etc. But I do not pretend to relate particularly what I have suffered; for it would take a large book to contain it. But in these afflictions I have seen the hand of God in holding me up; and I have had a particular love to my persecutors at times, which so convicted them that they confessed that I was assisted with the spirit of Christ. But although I had so tender a feeling towards them that I could freely do them all the good in my power; yet the truth of my cause would not suffer me to conform to their worship, or flinch at their cruelty one jot, though my life was at stake; for many times they threatened to kill me. But, through the mercy of God, I have been kept alive to this day and am seventy years of age; and I am as strong in the defense of the truth as I was when I suffered. But my persecutors are all dead; there is not one of them left.