Of all the sects that had arisen during the religious ferment following the Reformation, none seems to have been more misunderstood or to have encountered greater opposition than the Quakers. In the middle of the seventeenth century, both the beliefs and the practices of the sect were in an inchoate state, and the vagaries of many of its adherents from the lower walks of life seem not only to have called forth unparalleled torrents of abuse from all quarters, but to have made men fear that these inoffensive people were to repeat the excesses of some of the frenzied sects of a century earlier. These fears and prejudices were largely increased by the writings of various ministers, many of whom were closely connected with New England.[664] Footnote 664: For example, Francis Higginson, Thomas Welde, Samuel Eaton, Christopher Marshall. Jones, _Quakers_, p. 29. Both the ideas and the carriage of the Quakers were such as to be especially repugnant to the leaders of the theocracy in Massachusetts. Their democratic tendency and peculiarities of social usage were extremely offensive to persons who regarded themselves as an aristocracy of the Saints of God, and who looked upon any lack of respect offered to magistrates or ministers as little short of blasphemy. Moreover, religion as professed by the Quakers was at the opposite pole of thought and experience from that professed by the Puritans. The latter looked upon the Bible as the only complete and final revelation of God to man, of which the minister was the official expounder. To them, the covenant between man and God, the preaching of the word, the scrupulous observance of the Sabbath and of the letter of the Judaic laws, the hard-won privilege of receiving the Sacrament, were all of the essence of religion. On the other hand, the Quakers laid special stress upon the divine illumination in the individual heart, and upon a continuing revelation of Himself by God to man. They denied to the Bible the position assigned to it by the Puritans, and were bitter in their denunciations of “a hireling ministry.” To them the sacraments were shadows, while their lives were saturated with the spirit of the New Testament, not the Old. It was in this antithesis that lay the real answer to George Bishop's question to the Massachusetts magistrates, when he asked: “Why was it that the coming of two women so shook ye, as if a formidable army had invaded your borders?”[665] Footnote 665: George Bishop, _New England Judged by the Spirit of the Lord_ (London, 1703), p. 2.