Ryan Gill

“Interestingly, paedobaptists often appeal to Romans 4 to argue that circumcision, as a sign and seal of Abraham's faith, is applied to infants as a sign and seal to them as well, which is then carried over in baptism.128 But this is not Paul's point in this text. Instead, Paul is presenting Abraham as the paradigm for all believers, both Jew and Gentile. To Abraham and to him alone, circumcision was a covenantal sign attesting that he had already been justified by faith apart from circumcision.”
― Shawn D. Wright, Believer's Baptism: Sign of the New Covenant in Christ

“John Owen, who states, “[…] we may consider that Scripture does plainly and expressly make mention of two testaments, or covenants, and distinguish between them in such a way, that what is spoken can hardly be accommodated to a twofold administration of the same covenant.”115”
― Pascal Denault, The Distinctiveness of Baptist Covenant Theology: A Comparison Between Seventeenth-Century Particular Baptist and Paedobaptist Federalism

“paedobaptists often appeal to Romans 4 to argue that circumcision, as a sign and seal of Abraham's faith, is applied to infants as a sign and seal to them as well, which is then carried over in baptism.128 But this is not Paul's point in this text. Instead, Paul is presenting Abraham as the paradigm for all believers, both Jew and Gentile. To Abraham and to him alone, circumcision was a covenantal sign attesting that he had already been justified by faith apart from circumcision. The text is not giving a general statement about the nature of circumcision for everyone who receives it.”
― Shawn D. Wright, Believer's Baptism: Sign of the New Covenant in Christ

“We were in desperate straits. Christ came to “ransom captive Israel” and to “disperse the gloomy clouds of night.” In our insolence, we were “doomed by law to endless woe” and were necessarily and justly consigned to “the dreadful gulf below.” But this darkness we had created was invaded by the heavenly host, “Rank on rank the host of heaven spreads its vanguard on the way,” and the night above the shepherds lit up as though a lightning bolt had refused to go out, had refused to stop shining. The road was weary, but now we may urge others to “rest beside the weary road, and hear the angels sing.” We needed this salvation just as He gave it. “O Savior, King of glory, who dost our weakness know.” The God who knows our frame timed it perfectly. And so the ache was healed. “In Bethlehem, in Israel, this blessed babe was born.” This was “Israel’s strength and consolation,” He was the “dear desire of every nation.” “Now He shines, the long expected,” and “glories stream from heaven afar.” All creation is summoned to rejoice. He is the “high born King of ages”—“Word of the Father, now in flesh appearing.” Nothing whatever is excluded; we invite “all that grows beneath the shining of the moon and burning sun” to join in our praise. This gospel is proclaimed, and the antiphon is sung by the “mountains in reply.” All of it bursts forth—both “heav’n and nature sing.” This is right and fitting because “he comes to make His blessings flow, far as the curse is found.” All cursed things may sing this blessing.”
― Douglas Wilson, God Rest Ye Merry: Why Christmas is the Foundation for Everything