the
principle of religious liberty, at the same time neither of them had the
temperament which persecutes. Both were men of genial disposition, sound
common-sense, and exquisite tact. Under their guidance no such
tragedy would have been possible as that which was about to leave its
ineffaceable stain upon the annals of Massachusetts.

It was most unfortunate that at this moment the places of these two men
should have been taken by two as arrant fanatics as ever drew breath.
For thirteen out of the fifteen years following Winthrop's death, the
governor of Massachusetts was John Endicott, a sturdy pioneer, whose
services to the colony had been great. He was honest and conscientious,
but passionate, domineering, and very deficient in tact. At the same
time Cotton's successor in position and influence was John Norton, a man
of pungent wit, unyielding temper, and melancholy mood. He was possessed
by a morbid fear of Satan, whose hirelings he thought were walking
up and down over the earth in the visible semblance of heretics and
schismatics. Under such leaders the bigotry latent in the Puritan
commonwealth might easily break out in acts of deadly persecution.
[Sidenote: Endicott and Norton take the lead] [Sidenote: The Quakers and
their views]

The occasion was not long in coming. Already the preaching of George Fox
had borne fruit, and the noble sect of Quakers was an object of scorn
and loathing to all such as had not gone so far as they toward learning
the true lesson of Protestantism. Of all Protestant sects the Quakers
went furthest in stripping off from Christianity its non-essential
features of doctrine and ceremonial. Their ideal was not a theocracy
but a separation between church and state. They would abolish all
distinction between clergy and laity, and could not be coaxed or bullied
into paying tithes. They also refused to render military service, or
to take the oath of allegiance. In these ways they came at once into
antagonism both with church and with state. In doctrine their chief
peculiarity was the assertion of an "Inward Light" by which every
individual is to be guided in his conduct of life. They did not believe
that men ceased to be divinely inspired when the apostolic ages came
to an end, but held that at all times and places the human soul may be
enlightened by direct communion with its Heavenly Father. Such views
involved the most absolute assertion of the right of private judgment;
and when it is a