The many and wide divergences of opinion which were an essential result of the spirit and methods of Protestantism were shown from the first by the Pilgrims and Puritans. In Massachusetts, stringent laws were adopted in order to secure uniformity of belief and practice; but it was never achieved, except in name. Antinomianism early presented itself in Boston, and it was quickly followed by the incursions of the Baptists and Friends. Hooker did not find himself in sympathy with the Massachusetts leaders, and led a considerable company to Connecticut from Cambridge, Watertown, and Dorchester. Sir Henry Vane could not always agree with those who guided the religion and the politics of Boston; Roger Williams had another ideal of church and state than that which had come to the Puritans; and Sir Richard Saltonstall would not submit himself to the aristocratic methods of the Boston preachers. These are but a few of the many indications of the individualistic spirit that marked the first years of the Puritan colonies. It was a part of the Protestant inheritance, and was inherent in the very nature of Protestantism itself. Although the Puritans had only in part, and with faltering steps, come to the acceptance of the individualistic and rational spirit in religion, yet they were on the way to it, however long they might be hindered by an autocratic temper. In fact, the Puritans throughout the seventeenth century in New England were trying at one and the same time to use reason and yet to cling to authority, to accept the Protestant ideal and yet to employ the Catholic methods in state and church. In being Protestants, they were committed to the central motive of individualism; but they never consistently turned away from that conception of the church which is autocratic and authoritative. [Sidenote: The Church of Authority and the Church of Freedom.] Looked at from the modern sociological point of view, there are two types of church, the one socialistic or institutional and the other individualistic, the one making the corporate power of the church the source of spiritual life, the other making the personal insight of the individual man the fountain of religious truth. Such a church as that of Rome may be properly called socialistic because of its corporate nature, because it maintains that revelation is to, and by means of, an institution, an organic religious body.[1] Catholicism, whether of Rome, Greece, or England, makes the church as a great religious corporation the organ of religious expression. Such a corporation is the source of authority, the test of truth, the creator of spiritual ideals. On the other hand, such a church as the Protestant may be called individualistic because it makes the individual the channel of revelation. It emphasizes personality as of supreme worth, and it makes religious institutions of little value in comparison.