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are separable. But all inseparable Rights, that is, all of which there can be but one in a whole family, must, for that reason, be incommunicable to the subordinate Consort. For these things are capable of only one Disposal, and therefore cannot agree to more than one who may conclude the whole Body, which can be no other than the Head. And of this sort is the family Religion. All the Patriarchal Covenants supposed but one Religion in a whole family -y and that the Family Religion was wholly in the power of the Head of the Family. Thar Head was he who chose the Tutelar Patron of the whole Family, and who undertook for his toWc family for the </#/y to be performed on their parts, not only in the Age wherein the Stipulation was made, but for all future Generations. How could he undertake for all, if any one Member of his Body had power to controul him? How could the Deity be satisfied with his Undertaking alone, if at the fame time it had owned a Rigfo in conscience for any f/fc to change or repeal his Obligations? He had *■ lone the rjgfo of the common Sacra, and the Priesthood of those for/tf was taken for the inseparable right of the First born, till Go*/ was pleased to dispose of it otherwise, not with a design of putting it in the power of single families to admit ofseveral Religions, but of putting it out of the power of single Families of the whole Israelis ijh Nation, to differ"from the Religion of the rofofc Nation. Whilst pone but the first-born had a /v^/tf to officiate in the Family Sacra, none but A? could have the right of admitting to, or excluding from those &7mz, or of making any Innovations concerning them. Nor did that Translation of the Priesthood to. the Lcvites alter she r/^k of the

T7' . * 7. . Family Sacra within the Families themselves, Still Joshua engaged for his own Family. Still the Elders of the Tribes for their man Trik in matters of Religion. The Wife therefore, by the Roman Laws, ( which are the best ana faithfullest Preservatives of the Foot-fteps of .the eldest Antiquity,) was to pass into the Siera of the Husband, and her consent to be iiis Wife was therefore to be interpreted a conj'at to live under the protetlion of his Tutelar h tron, and to keep up the performance of the family Worship stipulated by him for the vhii Family. If she renounced his Sacra, that was the fame thing in the interpretation of the sine Laws, as to renounce his Family, his Cotit'm, and consequently her being his Wife. Tfc must still be the right of Masters of fmh derived from the fame Patriarchal Rights from whence we derive our claim of being of the Holy Seed. And by this it appears, that the Wife can pretend to no right of bringing any Sacra into the Family distinct from those of the Husband. She cannot therefore treat with"0 for securing a Right to which she has no W Claim, nay, which is an Invasion of his rip by the Law of God, and of civilized Jtow* §. XLIX. But may not he alienate his own R#) jfe crow* (though unreasonably,) so as to leave bimif* SgTA no liberty of it? He may node*,

he designs to his Personal Rights which are properly his jw.

* Husband, and which are not essential to his being a for himself. f,anl But his Matrimonial ContraB pWJj shews, that it was h\ to be a and that therefore he could not intend tow? nate those Rjgto which are really tf//^"""1 his beings, however insidious the Formflw be in which he has express'd his Gw^jj _ and how unhapmlv ftever he may have v*®.

ft Nor can she be presumed to have designed iny such Contrast that should oblige him to iich a <r^/» of Essentials, if she designed to be lis Ft^f/^, with the ri^fo-r designed for Hfiw* )y L<2te. If she should design more, she can ;xpect no ratification of her Usurpations, ei;her in L</to, or Conscience, there being no presumable consent of the Husband, when he should come to a right understanding of his own alienable Rights. He cannot therefore part with this /v,gfo, so far as himself alone is concerned in it. But, much less can he pretend to a right of alienating this Right so far as God is concerned in it. No, nor as his Forefathers were concerned. Both of these Rights are cwtecedent to his Matrimonial ContraU, which therefore can convey nothing that would be injurious to /few.

First, his Forefathers were, by their Patri- §<wr/W Right, invested with a power of obli-He cavait>t al*e" ging all their Posterity, and among them count ^ the to perform the Conditions of their Covenants Right Ak Pomade with their Deities, whom they had cfo- triarchal Ath fen for the Tutelars of their Families: And "store/Wia this for n^r, and even with regard to Conjci-""' ence. The Husband therefore is obliged in conscience to stand to their Ail, as he will i/tf/V/e himself to their Blessing, and avoid their Car/*?, and ?»/<jy the benefit of the Covenant which they have stipulated for him. For this obligation reaches all their Posterity, as well by Adoption or Incorporation, as by natural Descent. That is, indeed, for the whole Body for which the Ancestors had stipulated. This will oblige the Husband, in conscience, to the powet of his Family Religion in his hands, without which it is impossible for him to secure an unanimity of Religion even in his own


Family, much less in the whole Body for which the Ancestors had undertaken. That also depended on these Obligations in Conscience on the Heads of particular Families, and must necessarily be disabled for the End intended in the whole, if the Heads of particular Families be negligent in asserting or exercising the Right for securing an Unanimity in Religion within their little Distriffs. I might add, that his Baptismal Covenant in his own Person being subordinate to that general one of hisAncestors, the Patriarchs and Apostles, ought in reason to be understood the same way as theirs was, to lay an obligation also on him, in his own Person, to secure an Unanimity in Religion within his own Jurisdiction, and therefore on no terms to part with his own power. Much less, with such a prospeff of allowing different Religions in it. Yet here one would think, there should be no need of any Covenant whatsoever, to oblige a truly religious Person to hearken to no conditions of parting with the power God has given him to preserve the Unanimity of his Family Religion. The good-will he owes his own, his Wife as well as his Children, should hinder him from allowing her a Liberty as pernicious to her as to himself and to their common Children as to either of them singly. \X\%gratitude to God, his devoting to God himselj'and all his powers, should make him think himself obliged in conscience, so to use this Power as may belt enable him to give up his Accounts to him from whom he has received it. And he cannot doubt but God gave it for that very \ end, that he might thereby provide for the security of his whole Family the fame way as he does for his own.. However, this right of observing the obligation of Ancestors, being one of


the fundamentals on which even those greater Societies subsist, and which ought to over-rule the subordinate particular Societies included in them •, the Husband cannot, for this reason, alienate this power of securing an Unanimity in his Family Religion, which is so neceflary for ihejubjistence even of those greater Societies.

But though it bad been possible for present §• LL ./Hsl/fcrj of Families tO alienate the rigfcAr of * c**I"aKc"r their Ancestors in themselves •, yet it cannot be"3^/^0"^" pretended that it is so to alienate the of right God Aar Gorf. And such a Æ/gfo I have proved God to m it for secuhave in them, not only by his absolute unrTMithe T"f<*bounded Sovereignty, ( which is not here insist- Z'ZtTZ ed on,) but also by the Stipulations of their Himself. Ancestors. I have shewn, that they in covenanting for their Seed, undertook to oblige them to the performance of the Duties required by Goi from them by the means he had given them to oblige them, by the Bleffings and Cur/es with which he had empowered Ancestors to oblige their "Posterity for a// succeeding Generations. This obliged all succeeding #&j*/.s of Families, as subordinate to the »a/ Patriarchs, to undertake the fame way, Mcfe for his caw? Family as the first Patriarchs had done for /&«rx. And this being done in a Covenant made with G<?</ for performance of Conditions required by him, gave him also a right to the duty of succeeding Masters of Families, because their negleU of their duty would Wove injurious to him. It would deprive him of the security given him for performance of J those duties which he had imposed on them as conditions of receiving the benefits of the Gwnant stipulated by their Forefathers for them. 'This gives him a ngfo of inflicting those Curfes on them which weia due to Faith-breakers,


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