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 with it, the writer will be allowed to take his own way, following an historical order in the occurrences which may be supposed to have made the subject interesting and clear to the minds of two parents..