their treatment, which may be subversive of filial and fraternal
affection. Nor can religion be called in to correct them; for while the
two opposite examples of father and mother, and of sisters and brothers,
are held out to be right, there will be considerable doubts as to what
are religious truths.

The Quakers urge again in behalf of their law against mixed marriages,
that if these were not forbidden, it would be impossible to carry on the
discipline of the society. The truth of this may be judged by the
preceding remarks. For if the family were divided into two parties, as
has been just stated, on account of their religion, it would be but in a
kind of mongrel-state. If, for instance, it were thought right, that the
Quaker-part of it should preserve the simplicity of the Quaker-dress,
and the plainness of the Quaker-language, how is this to be done, while
the other part daily move in the fashions, and are taught as a right
usage, to persist in the phrases of the world? If, again, the
Quaker-part of it are to be kept from the amusements prohibited by the
society, how is this to be effected, while the other part of it speak of
them from their own experience, with rapture or delight? It would be
impossible, therefore, in the opinion of the Quakers, in so mixed a
family, to keep up that discipline, which they consider as the
corner-stone of their constitutional fabric, and which may be said to
have been an instrument in obtaining for them the character of a moral
people.

SECT. III.

_But though persons are thus disowned, they may be restored to
membership--Generally understood, however, that they must previously
express their repentance for their marriages--This confession of