gestures, which are used as tokens of obeisance, or flattery, or honour, among men.  He insisted on the necessity of plain speech or language.  He declaimed against all sorts of music.  He protested against the exhibitions of the theatre, and many of the accustomary diversions of the times.  The early Quakers, who followed him in all these points, were considered by some as turning the world upside down; but they contended in reply, that they were only restoring it to its pure and primitive state; and that they had more weighty arguments for acting up to their principles in these respects, than others had for condemning them for so doing.

But whatever were the doctrines, whether civil, or moral, or religious, which George Fox promulgated, he believed that he had a divine commission for teaching them, and that he was to be the RESTORER of Christianity; that is, that he was to bring people from Jewish ceremonies and Pagan-fables, with which it had been intermixed, and also from worldly customs, to a religion which was to consist of spiritual feeling.  I know not how the world will receive the idea, that he conceived himself to have had a revelation for these purposes.  But nothing is more usual than for pious people, who have succeeded in any ordinary work of goodness, to say, that they were providentially led to it, and this expression is usually considered among Christians to be accurate.  But I cannot always find the difference between a man being providentially led into a course of virtues and successful action, and his having an internal revelation for it.  For if we admit that men may be providentially led upon such occasions, they must be led by the impressions upon their minds.  But what are these internal impressions, but the dictates of an internal voice to those who follow them?  But if pious men would believe themselves to have been thus providentially led, or acted upon, in any ordinary case of virtue, if it had been crowned with success, George Fox would have had equal reason to believe, from the success that attended his own particular undertaking, that he had been called upon to engage in it.  For at a very early age he had confuted many of the professors of religion in public disputations.  He had converted magistrates, priests, and people.  Of the clergymen of those times some had left valuable livings, and followed him.  In his thirtieth year he had seen no less than sixty persons, spreading, as ministers, his own doctrines.  These, and other circumstances which might be related, would doubtless operate powerfully upon him to make him believe, that he was a chosen vessel.  Now, if to these considerations it be added, that George Fox was not engaged in any particular or partial cause of benevolence, or mercy, or justice, but wholly and exclusively in a religious and spiritual work, and that it was the first of all his religious doctrines, that the spirit of God, where men were obedient to it, guided them in their spiritual concerns, he must have believed himself, on the consideration of his unparalleled success, to have been providentially led, or to have had an internal or spiritual commission for the cause, which he had undertaken.