all sacrifices, for he loses that which he supposes would constitute a
source of enjoyment to him for the remainder of his life. If he marries
her, he is expelled the society; and this, without having been guilty of
an immoral offence."

One of the reasons, which the Quakers give for the adoption of this law
of disownment in the case of mixed marriages, is, that those who engage
in them violate some of the most important principles of the society,
and such indeed as are distinguishing characteristics of Quakerism from
the religion of the world.

It is a religious tenet of the Quakers, as will be shown in its proper
place, that no appointment of man can make a minister of the gospel, and
that no service, consisting of an artificial form of words, to be
pronounced on stated occasions, can constitute a religious act; for that
the spirit of God is essentially necessary to create the one, and to
produce the other. It is also another tenet with them, that no minister
of a christian church, ought to be paid for his Gospel-labours. This
latter tenet is held so sacred by the Quakers, that it affords one
reason among others, why they refuse payment of tithes, and other
demands of the church, preferring to suffer loss by distraints for them,
than to comply with them in the usual manner. Now these two principles
are essentials of Quakerism. But no person, who marries out of the
society, can be legally married without going through the forms of the
established church. Those therefore who submit to this ceremony, as
performed by a priest, acknowledge, according to the Quakers, the
validity of an human appointment of the ministry. They acknowledge the
validity of an artificial service in religion. They acknowledge the
propriety of paying a Gospel-minister for the discharge of his office.
The Quakers, therefore, consider those who marry out of the society, as