Still, while there was a slight manifestation at first of an antipathy or a jealousy on the part of the Nonconformists at the Bay of being in any way confounded with the Separatists at Plymouth, there never was a breach or even a controversy, beyond that of a friendly discussion, between them; and there is something well-nigh amusing, as well as interesting, in following the quaint narration[451] of the establishment of immediate harmony and accord between their respective church ways. Endicott’s little company at Salem, heralding the great emigration to the Bay, “entered into church estate” in August, 1629, having sought what we should now call the advice, help, and sympathy of their Plymouth brethren. This fellowship was extended through Governor Bradford and other delegates, and the example was afterward followed in like recognition of other churches. The covenanted members of the Salem Church _ordained_ their pastor and teacher, notwithstanding that they had previously been under the hands of a bishop. It soon appeared, however, that the church was to be emphatically Nonconformist. Two brothers Brown, at Salem, set up separate worship by the Common Prayer. On being “convented” before the Governor, his Council and the ministers, and accusing the church of Separatism, they were told that the members did not wish to be Separatists, but were simply Nonconformists with the corruptions of the Church; and that having suffered much for their principles, and being now in a free place, they were determined to be rid of Common Prayer and ceremonial.[452] The First Boston Church, in 1630, was organized under its covenant, with its appointed and ordained teacher, ruling elder, and deacons. In ten years after the landing at Plymouth there were five churches after this pattern, and in twenty years thirty-five, in New England. This instantaneous abandonment, as it may be called, of everything in the institution of a church, followed by an immediate disuse of everything in ceremonial and worship in the English usage which the Nonconformists had scrupled at home, is of itself very suggestive, even in the first aspect of it. Followed into detail, it presents some surprises and very rich instruction. In full result, it exhibits to us principles and institutions in the highest interests of religion, in civil, social, and domestic life, which had been repudiated and put under severe penalties in England, crossing the ocean to plant themselves in a wilderness for the training and guidance of successive generations of men and women in freedom, virtue, piety, worldly thrift, and every form of prosperity. There must have been nobleness in those principles, as well as in the men and women who suffered for them, put them on trial, and led them to triumph.