of God."[40] Among the Dutch of New York religion, like
eating, drinking and other common things of life, was taken in a rather
matter-of-fact way. Seldom indeed did these citizens of New Amsterdam
become so excited about doctrine as to quarrel over it; they were too
well contented with life as it was to contend over the life to be. Mrs.
Grant in _Memoirs of an American Lady_ has left us many intimate
pictures of the life in the Dutch colony. She and her mother joined her
father in New York in 1758, and through her residence at Claverach,
Albany, and Oswego gained thorough knowledge of the people, their
customs, social life and community ideas and ideals. Of their relation
to church and creed she remarks: "Their religion, then, like their
original national character, had in it little of fervor or enthusiasm;
their manner of performing religious duties regular and decent, but
calm, and to more ardent imaginations might appear mechanical.... If
their piety, however, was without enthusiasm it was also without
bigotry; they wished others to think as they did, without showing rancor
or contempt toward those who did not.... That monster in nature, an
impious woman, was never heard of among them."[41]

Unlike the New England clergyman, the New York parson was almost without
power of any sort, and was at no time considered an authority in
politics, sickness, witchcraft, or domestic affairs. Mrs. Grant was
surprised at his lack of influence, and declared: "The dominees, as
these people call their ministers, contented themselves with preaching
in a sober and moderate strain to the people; and living quietly in the
retirement of their families, were little heard of but in the pulpit;
and they seemed to consider a studious privacy as one of their chief
duties."[42] However, it was only in New England and possibly in
Virginia for a short time, that church and state were one, and this may
account for much of the difference in the attitudes of the preachers. In
New York the church was absolutely separate from the government, and
unless the pastor was a man of exceedingly strong personality, his
influence was never felt outside his congregation.

In conclusion, what may we say as to the general status of the colonial
woman in the church? Only in the Quaker congregation and possibly among
the Methodists in the South did colonial womanhood successfully assert
itself, and take part in the official activities of the institution. In
the Ep