[70:1] "The province, under the long years of Dutch supremacy, had gathered only some seven thousand inhabitants, against the hundred and twenty thousand of their New England neighbors" (Lodge, "English Colonies," p. 297). [71:1] See Corwin, p. 37; but compare the claim made in behalf of the Puritan Whitaker, "apostle to the Indians" thirty years earlier (Tiffany, "Protestant Episcopal Church," p. 18); compare also the work of the Lutheran Campanius in New Sweden (Jacobs, "The Lutherans," p. 83). [74:1] "The Puritans in Holland, England, and America" (New York, 1892). [76:1] The king's noble conceptions of what such a colony should be and should accomplish are quoted in Bancroft, vol. ii., pp. 284, 285. [78:1] Corwin, p. 54. [79:1] Corwin, pp. 105, 121. [80:1] Corwin, p. 105. [80:2] "Digest of S. P. G. Records," pp. 57-79. That the sectarian proselyting zeal manifested in some of the missionaries' reports made an unfavorable impression on the society is indicated by the peremptory terms of a resolution adopted in 1710: "That a stop be put to the sending any more missionaries among Christians, except to such places whose ministers are, or shall be, dead or removed" (_ibid._, p. 69). A good resolution, but not well kept. [81:1] Corwin, p. 207. Undue stress should not be laid upon this formal fact. The early New England colleges were primarily and mainly theological seminaries and training-schools for the ministry. Their professors were all theological professors. It is stated in Dwight's "Life of Edwards" that James Pierpont, of New Haven, Edwards's father-in-law, who died in 1714, lectured to the students of Yale College, as professor of moral philosophy. CHAPTER VIII. THE PLANTING OF THE CHURCH IN NEW ENGLAND--PILGRIM AND PURITAN. The attitude of the Church of England Puritans toward the Separatists from that church was the attitude of the earnest, patient, hopeful reformer toiling for the removal of public abuses, toward the restless "come-outer" who quits the conflict in despair of succeeding, and, "without tarrying for any," sets up his little model of good order outside. Such defection seemed to them not only of the nature of a military desertion and a weakening of the right side, but also an implied assertion of superior righteousness which provoked invidious comparison and mutual irritation of feeling. The comparison must not be pressed too far if we cite in illustration the feeling of the great mass of earnest, practical antislavery men in the American conflict with slavery toward the faction of "come-outer" abolitionists, who, despairing of success within the church and the state, seceded from both, thenceforth predicting failure for every practical enterprise of reform on the part of their former workfellows, and at every defeat chuckling, "I told you so."