How Peter D. Williams Denied Solus Christus and Sola Gratia in his Debate with James R. White on Indulgences

By Pierre Bruneau (1689 London Baptist Confession)

I just finished watching the debate between Dr. James White (the Protestant debater) and Peter D. Williams (the Roman Catholic debater) on the topic of indulgences. Throughout the debate both sides claimed to believe in the sufficiency of Christ’s sacrifice and the sufficiency of grace. I am not surprised by this because Rome has historically claimed to teach these things. What does this mean, that both sides have reached a kind of consensus or agreement? Absolutely not! The debate between James White and Peter D. Williams clearly demonstrated that while Roman Catholics and Protestants often use the same words and phrases they mean entirely different things by them. The difference between the two debaters can be summarized as follows: Peter D. Williams was saying that grace is sufficient to make our salvation possible but that we then have to do certain things to make it a reality, and although Christ’s sacrifice is sufficient we must do certain things for it to become effective or remain effective. Dr. White, on the other hand, was saying that grace not only makes our salvation possible, but an accomplished reality that requires no work on our part, and that it is on the basis of Christ’s sacrifice alone, which has actually removed the debt of all punishment and given us peace and access to God on that basis alone. You see, for Rome grace is only sufficient to make salvation possible, while the Reformation has always taught that it is sufficient to make it an accomplished reality. There is a vast difference between the two!
A good way to illustrate this is to use an illustration used by Peter D. Williams during the debate. I will summarize it here but you can watch the debate to listen to his full argument. He likened God to someone who provides all the necessary funds and materials to build a building, but the builders still have to build the building. But the analogy breaks down when you bring it to the light of Scripture, because if the builders have to build the building, it means that they have to work, but Scripture clearly tells us that “if it is by grace it is no longer on the basis of works, otherwise grace is no longer grace” (Romans 11:6). Not only that, but if the builders are working, then they deserve a wage, and if the funds provided are analogous to God’s grace or Christ’s merits, then the builders would be earning God’s grace and Christ’s merits! Is this the conclusion Peter D. Williams intended us to come to? Did he not realize how such horrible blasphemy can be communicated through his seemingly innocent illustration? But the reality is that the Catechism of the Catholic Church explicitly asserts that we can use grace to earn further grace, and the Council of Trent and many other official Roman Catholic Church documents have consistently claimed the necessity of works for salvation (for example see the CCC section 2010 and the 6th session of the Council of Trent). But to make any kind of work necessary for salvation is to make God out to be our debtor, as Scripture says, “Now to the one who works, his wage is not credited as a favor but as what is due. But to the one who does not work but believes in him who justifies the ungodly, his faith is credited as righteousness…” (Romans 4:4-5).
Towards the end of the debate Mr. Williams also plainly denied the penal substitutionary atonement of Christ. While he affirms substitutionary atonement he denies its penal nature. Again, I am not surprised by this because I have heard and read many Roman Catholic apologists say the same thing. Although Dr. White responded adequately to this and other arguments made by Mr. Williams during the debate, I would also like to point out the passage of the suffering servant where it says that “he was pierced through for our transgressions, he was crushed for our iniquities; the chastening for our well-being fell upon him, and by his scourging we are healed. All of us like sheep have gone astray, each of us has turned to his own way; but YHWH has caused the iniquity of us all to fall on him” (Isaiah 53:5-6), and it goes on to say that this was “for the transgression of my people to whom the stroke was due” (53:8), and it says very clearly that “YHWH was pleased to crush him, putting him to grief…” (53:10). Anyone who fails to see that God is punishing Christ for the sins of his people in this text is clearly wearing a blindfold of false presuppositions!
I will not summarize the whole debate between Dr. White and Mr. Williams here, but I recommend that people watch it because it clearly shows the difference between Roman Catholicism and the biblical gospel.

Soli Deo Gloria!

What is a Protestant?

Pierr Bruneau

(1689 London Baptist)

There are many people out there who think that the word Protestant is only negative word of opposition, and Roman Catholics often criticize the Reformation as being only a negative movement of protest based on this one word. This, however, ignores both the historical reality of what happened when Protestants were first called Protestants and the meaning of the word itself.
The historical reality is that the Second Diet of Speyer in Germany sought to forbid any further reforms in what was called the Holy Roman Empire. As a result the princes of the Lutheran states, known as the Protestant princes, opposed this and wrote the Letter of Protestation. But this was not just a protest; it was an affirmation of their right and duty to proclaim the gospel and to stand on the word of God when it was contradicted by the words of men. They believed firmly that when the law of God and the laws of men contradicted each-other “We must obey God rather than men” (Acts 5:29). Therefore, the protest resulted because they saw that the liberty to proclaim what they affirmed was endangered, and not the other way around. The Second Diet of Speyer in 1529 sought to repeal the Edict of Toleration from the previous Diet of Speyer in 1526 which allowed the free exercise of religion until a General Council was held. The Protestant princes saw that this repeal would mean the death of many Protestants throughout the empire. Their protest was actually a stand on the word of God for religious freedom, and the freedom to obey one’s conscience rather than the tyrannical laws of men.
When it comes to the word Protestant, it is important to note that the meanings of words often change or shift over time. This is what happened with the word protest which has led to some confusion as to what a Protestant actually is. The word Protestant comes from two words: Pro-testari. The word testari meant to testify, and the word pro meant forth, and thus a Protestant was one who testifies forth. The Online Etymology Dictionary shows us how this word has changed over time. It says, ” protest (n.) c. 1400, “avowal, pledge, solemn declaration,” from Old French protest (Modern French prôtet), from preotester, and directly from Latin protestari “declare publicly, testify, protest,” from pro- “forth, before” (from PIE root *per- (1) “forward,” hence “in front of, before”) + testari “testify,” from testis “witness” (see testament). Meaning “statement of disapproval” first recorded 1751; adjectival sense of “expressing of dissent from, or rejection of, prevailing mores” is from 1953, in reference to U.S. civil rights movement. First record of protest march is from 1959.” When it comes to the verb protest it says the following: “protest (v.) mid-15c., “to declare or state formally or solemnly,” from Old French protester, from Latin protestari “declare publicly, testify, protest” (see protest (n.)). Original sense preserved in to protest one’s innocence”

(Protest Etymology).

Therefore, even by the meaning of the word itself, a Protestant is one who testifies forth, and yes there are times when protest is necessary, but it it necessary because of what we affirm and testify forth, not the other way around. A protestant is one who testifies forth the truth of the gospel based on God’s Word. Anyone who does not do this is not a Protestant no matter how much he may be opposed to Rome’s papal claims. As Protestants, it is vital for us to keep our eyes on what we are for, and that is Jesus Christ, otherwise we run the risk of forgetting our “first love” (Revelation 2:4). Instead, may our “love and faith and service and perseverance” and “deeds” grow “greater than at first” (Revelation 2:19) as we fix “our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Hebrews 12:2).

Soli Deo Gloria!

The Objective Promise of Baptism… (The Post that Might Kill this Blog)

I have a feeling that this post will get me into more trouble than anything I’ve written before. But I want to make a few things clear before we get started:

1. I am in complete subscription to the Westminster Standards on the subject of baptism.

2. I do not believe that as water goes on, saving grace goes in.

3. I believe that saving faith and saving grace are coupled. You can’t have one without the other.

4. Baptism is not efficacious for everyone.

5. I believe in all Five Solas of the Reformation.

Okay, now that that is over. I can explain my angle here. I have recently come to the conclusion that many Presbyterians are just Inconsistent Baptists… They baptize their infants, placing them into the covenant, but refuse to believe that this baptism does anything for their child, and even refuse to call them Christians. This is sad to me, and I’m about to quote the Larger Catechism and make a few people angry in the process. But I wish to encourage all Presbyterian/Dutch Reformed Christians to pay attention to the argument and try to find fault with it. Examine it like a good Berean would. With that said, here’s the Larger Catechism:

Q. 161. How do the sacraments become effectual means of salvation?

A. The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.

Sometimes it makes evangelicals uncomfortable when you tell them that their baptism was more than just a step of obedience. The Westminster Assembly was unified on this statement. Baptism is an effectual means of salvation. How so? Well not because water hit my head, or because the minister baptizing me was ordained, or because the act of baptizing had any power at all, but because the Lord chose to work through that medium to place me into an objective covenant relationship with him through the power of the Holy Spirit. Check out this scripture:

Romans 6:1 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

We were buried with him in baptism… We were baptized into Christ… Baptized into his death… We were raised in that baptism by the glory of the Father. That is objective language. This doesn’t mean that everyone who is baptized is regenerated. Not everyone who is baptized is elect. Neither does this mean that one can’t be saved without it… Calvin believed that we shouldn’t limit God to the sacraments for his salvation. Baptism places us unto an objective covenant relationship with Christ that, when broken, breaks his heart. We should take this seriously. Baptism does not guarantee salvation, just like circumcision didn’t secure salvation for the Jew. But when the Jew broke the covenant, God was upset.

What can we learn from this? Baptism is important. It is blessed by Christ to be a medium of Covenant Relationship by which he sanctifies us. We can always look to our baptism as a seal of our covenant relationship with Christ.

 

Soli Deo Gloria!

 

Here are some resources on the Confessional view of Baptism…