In Puritanism, reverence for the Scriptures is exaggerated to the point of superstition.

The doctrine that God of old had spoken by holy men was supplemented by the pretension that God had long ago ceased so to speak and never would so speak again.

The claim that the Scriptures contain a sufficient guide to moral duty and religious truth was exorbitantly stretched to include the last details of church organization and worship, and the minute direction of political and other secular affairs.

In many a case the Scriptures thus applied did highly ennoble the polity and legislation of the Puritans.[113:1] In other cases, not a few, the Scriptures, perverted from their true purpose and wrested by a vicious and conceited exegesis, were brought into collision with the law written on the heart.
The Bible was used to contradict the moral sense.

It was high time for the Quaker protest, and it was inevitable that this protest should be extravagant and violent.
In their bold reassertion of the doctrine of the Holy Spirit, that his light "lighteth every man who cometh into the world," it is not strange that the first Quakers should sometimes have lost sight of those principles the enunciation of which gives such a character of sober sanity to the apostolic teachings on this subject--that a divine influence on the mind does not discharge one from the duty of self-control, but that "the spirits of the prophets are subject to the prophets"; that the divine inworking does not suspend nor supersede man's volition and activity, but that it behooves man to "work, because God worketh in him to will and to work." The lapse from these characteristically Christian principles into the enthusiastic, fanatic, or heathen conception of inspiration has been a perpetually recurring incident in the history of the church in all ages, and especially in times of deep and earnest spiritual feeling.