The German element in the religious life of New York, at the period under consideration, was of even less historical importance. The political philanthropy of Queen Anne's government, with a distinct understanding between the right hand and the left, took active measure to promote the migration of Protestant refugees from all parts of Germany to the English colonies in America. In the year 1709 a great company of these unhappy exiles, commonly called "poor Palatines" from the desolated region whence many of them had been driven out, were dropped, helpless and friendless, in the wilderness of Schoharie County, and found themselves there practically in a state of slavery through their ignorance of the country and its language. There were few to care for their souls. The Society for the Propagation of the Gospel was promptly in the field, with its diligent missionaries and its ignoble policy of doing the work of Christ and humanity with a shrewd eye to the main chance of making proselytes to its party.[140:1] With a tardiness which it is difficult not to speak of as characteristic, after the lapse of twenty-one years the classis of Amsterdam recognized its responsibility for this multitude of wandering sheep; and at last, in 1793, the German Reformed Church had so far emancipated itself from its bondage to the old-country hierarchy as to assume, almost a century too late, the cure of these poor souls. But this migration added little to the religious life of the New York Colony, except a new element of diversity to a people already sufficiently heterogeneous. The greater part of these few thousands gladly found their way to the more hospitable colony of Pennsylvania, leaving traces of themselves in family names scattered here and there, and in certain local names, like that of Palatine Bridge. The general impression left on the mind by this survey of the Christian people of New York in 1730 is of a mass of almost hopelessly incongruous materials, out of which the brooding Spirit of God shall by and by bring forth the unity of a new creation. * * * * * The population of the two Jerseys continued to bear the character impressed on it by the original colonization. West Jersey was predominantly Quaker; East Jersey showed in its institutions of church and school the marks made upon it by the mingling of Scotch and Yankee. But there was one point at which influences had centered which were to make New Jersey the seed-plot of a new growth of church life for the continent.