shows the importance which was attached to the case.  After seven days of discussion, the vote was taken.  Seven assistants and eight deputies approved the former decisions, two assistants and fifteen deputies condemned them, while seven deputies refrained from voting.  In other words, Captain Keayne has a decided majority among the more aristocratic assistants, while Mrs. Sherman seemed to prevail with the more democratic deputies.  Regarding the result as the vote of a single body, the woman had a plurality of two; regarding it as the vote of a double body, her cause had prevailed in the lower house, but was lost by the veto of the upper.  No decision was reached at the time, but after a year of discussion the legislature was permanently separated into two houses, each with a veto power upon the other; and this was felt to be a victory for the assistants.  As for the ecclesiastical polity of the new colony, it had begun to take shape immediately upon the arrival of Endicott’s party at Salem.  The clergymen, Samuel Skelton and Francis Higginson, consecrated each other, and a church covenant and confession of faith were drawn up by Higginson.  Thirty persons joining in this covenant constituted the first church in the colony; and several brethren appointed by this church proceeded formally to ordain the two ministers by the laying on of hands.  In such simple wise was the first Congregational church in Massachusetts founded.  The simple fact of removal from England converted all the Puritan emigrants into Separatists, as Robinson had already predicted.  Some, however, were not yet quite prepared for so radical a measure.  These proceedings gave umbrage to two of the Salem party, who attempted forthwith to set up a separate church in conformity with episcopal models.  A very important question was thus raised at once, but it was not allowed to disturb the peace of the colony.  Endicott was a man of summary methods.  He immediately sent the two malcontents back to England; and thus the colonial church not only seceded from the national establishment, but the principle was virtually laid down that the Episcopal form of worship would not be tolerated in the colony.  For the present such a step was to be regarded as a measure of self-defence on the part of the colonists.  Episcopacy to them meant actual and practical tyranny—­the very thing they had crossed the ocean expressly to get away from—­and it was hardly to be supposed that they would encourage the growth of it in their new home.  One or two surpliced priests, conducting worship in accordance with the Book of Common Prayer, might in themselves be excellent members of society; but behind the surpliced priest the colonist saw the intolerance of Laud and the despotism of the Court of High Commission.  In 1631 a still more searching measure of self-protection was adopted.  It was decided that “no man shall be admitted to the freedom of this body politic, but such as are members of some of the churches within the limits of the same.”  Into the merits of this measure as illustrating the theocratic ideal of society which the Puritans sought to realize in New England, we shall inquire hereafter.  At present we must note that, as a measure of self-protection, this decree was intended to keep out of the new community all emissaries of Strafford and Laud, as well as such persons as Morton and Gardiner and other agents of Sir Ferdinando Gorges.