s being the object of
the covenant, and the means of its perpetuation, and received its seal.
God designed to perpetuate religion in the earth, thenceforward,
chiefly by means of the parental relation; for the parent represents God
to the child more than any other fellow-creature, or thing, can
do,--more than any instituted influence, whether of prophet, priest,
church, or ritual. Setting up his church for all future time, with
Abraham for its founder, God included children with parents who
covenanted with him, as the objects of special regard and promise, and
he appointed a rite to mark and seal that covenant. Thus it was from
Abraham to Christ, during three times fourteen generations.

But the day of types and symbols was succeeded by another era, in which
the church of God comes forth with the glory of God risen upon her, and
all the nebulous matter of types and ceremonies is gathered together
into two permanent sacraments; for human nature was not beyond the need
and help of outward signs. Now, in the earlier of the two ages of the
church, the child was recognized by a rite of the church; the child,
with that rite inscribed on him, was the sign-bearer of the church's
perpetuity. Yet, in the age following, the child was as dear to the
parent as ever; the Christian parent was as much concerned to have
religion flow through his seed, as were his predecessors; the salvation
of the child was regarded with the same solicitude, and the principle of
perpetuating religion by the family constitution was still the same.

But did God withdraw from the children of his servants, from the most
hopeful of all the sources of his church's increase on earth and in
heaven, all token of his regard in any sacramental act? Is parental
affection, under the reign of Immanuel, debarred the enjoyment of one of
its most valuable privileges, the sealing of the child to be the Lord's
by the use of a divinely-appointed symbol? Had no ordinances and symbols
been allowed after the institution of Christianity, this question would
not arise; the inference would have been that human nature, under the
Gospel, will no more need the aid of rites in religion. But there are
Christian rites, expressly and solemnly instituted. Is not that most
important relation of a believer's child to God perpetuated; and is it
not still to be sealed by the use of one of the Christian ordinances?

In considering this question, and the many interesting topics connected
wi