Every domestic head being, in truth, a prophet, priest, and king, in his own family; a question must arise, Whether the covenant and its seals are restricted to the parent head of the family, and his children, or else extended to the _other domestics_? Nor would the question be unimportant; for his _instructions_, his _prayers_, and _commands_, answerable to his three-fold office, must be directed accordingly. To this question right reason replies: If the covenant and its seals are _beneficial_ to all capable subjects, benevolence requires that they should be extended to the other _non-dissenting_ members—except forbidden by indisputable authority. This is the voice of reason; and we find that this is the voice of God. The privilege is common to the seed, and _to him that is born in the house, or bought with money of any stranger_, which is not of the seed, Gen. xvii. 12. It has been objected, “that the covenant with Abraham was a covenant of _peculiarity_ only, and that circumcision was no more than a token of _that_ covenant;” but if so, as Mr. Henry observes, “how came it that all _proselytes_, of what nation soever, even _the strangers_, were to be circumcised; though not being of any of the tribes, they had no part or lot in the land of Canaan? The extending the seal of circumcision to _proselyted strangers_, and to _their seed_, was a plain indication, that the New Testament administration of the covenant of grace would reach, not to the covenanters only, but their _seed_.” But it has been proved that circumcision _sealed_ to Abraham and his seed _the righteousness of faith_; and therefore it does not affect the point in debate to contend that temporal promises were sealed _also_. We next appeal to the long and interesting period from Moses to Christ, On which let the following observations be considered. Whatever appertained to the Abrahamic covenant was not disannulled by the Mosaic dispensation. This St. Paul asserts in plain terms, Gal. iii. 17. It may not be amiss to take notice, before we proceed, of Job’s family; who, being as is generally supposed, cotemporary with Moses, and unconnected with his history, deserves a previous regard. Of him it is said, that “he _sanctified_ his children, and rose up early in the morning, and _offered burnt-offerings_, according to the _number of them all_—Thus did Job _continually_,” or, all the days. (Job i. 5.) On this I would only observe, let the _sanctifying_ be what it may, the _sacrifices_ must have been of divine institution; and used by Job, being an eminently righteous man, as the _seals_ of the covenant of grace; with respect to his children _separately_.