Is John Piper an Antinomian? (English Edition) Leia online

This study contends that John Piper, the hugely popular promoter of Christian Hedonism, is an antinomian. This claim is based on his own words. The starting point of the case against Piper must be the ‘Ask Pastor John’ (AJP) interview recorded in 2010, when he was asked the straightforward question, ‘Are Christians under the Ten Commandments?’
His response is unequivocal: ‘No! The Bible says we’re not under the law.’ Piper has relied on what many see as the proof-text for antinomianism, namely Romans 6.14—he quotes part of this verse out of context: ‘We’re not under the law!’
The term ‘Antinomianism’ was used for the first time by Martin Luther. It is the belief that Christians are no longer under the Ten Commandments (or the moral law) as a rule of life. Historic Christianity has always regarded antinomianism as a heresy. Yet antinomianism is vital to John Piper’s radical new doctrine of Christian Hedonism, first presented in his 1986 book, Desiring God. This charge is not made lightly. Clear and compelling evidence, taken from Piper’s own words, is presented to substantiate this claim.

Excerpt from Conciliatory, or Irenical Animadversions: On the Controversies Agitated in Britain, Under the Unhappy Names of Antinomians and Neonomians

Urity and peace are essential to that wisdom which cometh-from above, James iii. 17. Accord ingly those endued with it, have ever held tbem in. The highest estimation; Begotten'by the'word'of truth, they seek the peace of Jerusalem. By means of the one, they enjoy communion with their God; 'and in virtue of the other, the pleasures of fellow ship among themselves. W'hile zealous for the for nicr, they dare not disregar the latter. Enamour ed with both, it is as a sword in their bones, to' see them divided. Their lovetothe truth as it'is in Jesus,' will'not suffer them to embrace that peace, which rises on its ruins, nor will their love of peace allow them to Violate/the communion of saints, for mat ters of doubtful disputation._ ywhen it is endanger ed, they are ready to stand in the breach, in order to reconcile the contending parties. Such pacific dis.

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This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Excerpt from Conciliatory, or Irenical Animadversions: On the Controversies Agitated in Britain, Under the Unhappy Names of Antinomians and Neonomians

Urity and peace are essential to that wisdom which cometh-from above, James iii. 17. Accord ingly those endued with it, have ever held tbem in. The highest estimation; Begotten'by the'word'of truth, they seek the peace of Jerusalem. By means of the one, they enjoy communion with their God; 'and in virtue of the other, the pleasures of fellow ship among themselves. W'hile zealous for the for nicr, they dare not disregar the latter. Enamour ed with both, it is as a sword in their bones, to' see them divided. Their lovetothe truth as it'is in Jesus,' will'not suffer them to embrace that peace, which rises on its ruins, nor will their love of peace allow them to Violate/the communion of saints, for mat ters of doubtful disputation._ ywhen it is endanger ed, they are ready to stand in the breach, in order to reconcile the contending parties. Such pacific dis.

About the Publisher

Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com

This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

William Huntington was born in 1745 near Cranbrook in Kent, and was given the name William Hunt at his baptism there five years later. It is said that his father was Barnabus Russel-his mother's husband's employer-despite his mother's marriage to William Hunt. He was the tenth child of Elizabeth Hunt and the only male to achieve maturity. He had an unsuccessful romance with Susannah Fever, from which a child was born. He left the Kent area and changed his name. Now William Huntington he was free from his financial obligation, but not his conscience as he tells in this account. He changed his surname to Huntington in 1769; his rationale was that the "ing" represented the present participle in words representing sinful activities, such as "stealing" and "swearing"; and "ton" referred to his being "a vessel of the Lord." Later that year, he married Mary Short, a servant; they moved to Mortlake in Surrey and Huntington resumed his gardening work. Nevertheless, he was still very poor. He did attend a number of schools, but it was always as a result of charity. He said himself that he was frequently hungry. He was the son of a farm worker and he undertook work that was unskilled or semi-skilled, such as driving hearses and coaches, gardening and heaving coal. He also spent some time as a tramp. In 1773, Huntington and his wife moved to Sunbury-on-Thames in Middlesex. Soon afterwards he reported that he had been contacted by Christ. The vision, which appeared as a bright light from which Christ's bloodied body emerged, told him that he was brought under the covenant love of God's elect. He became dissatisfied with his existing religious beliefs, and began to associate with Baptists, Methodists and Calvinists in various Surrey and Middlesex towns. He became known locally for his Biblical knowledge and preaching, and he established his first congregation at Thames Ditton in Surrey, where he was a Baptist. He then had an independent group in Woking, also in Surrey. By the 1780s, Huntington preached at a large circuit of chapels across Surrey, Sussex and London; for example, he was involved in the early days of Bugby Chapel, a Calvinistic chapel founded in 1779 in Epsom. His ongoing poverty, exacerbated by the loss of his coalheaving job, forced him to walk long distances every week. He controversially claimed that Divine Providence alleviated his poverty at this time by occasionally supplying money, food and a horse. Moral Law the Ministration of Death In 1782, he received another message-prophesy upon the thick boughs-and moved to London, where he established a chapel on Titchfield Street. Providence Chapel was consecrated in 1783, and became very popular: hundreds or sometimes thousands of people attended his ministry, including Princess Amelia and members of the nobility-although Huntington himself preferred preaching to poorer people. His preaching style was evangelising, and he was known for preaching that the so-called moral law was the "ministration of condemnation" (2 Corinthians 3:9) rather than the rule of life for believers, for which he was accused of (Antinomianism). Huntington has been identified as the "most egregious" proponent of Antinomianism. Huntington died in 1813, after which various preachers tried to take on St Bartholomew's. (The church was finally destroyed during the bombing of London in the Second World War.) Huntington was buried at the Jireh chapel in Lewes beside Jenkin Jenkins who had died in 1810. The inscription, which he composed only a few days before he died, reads "Here lies the coalheaver who departed his life July 1st 1813 in the 69th year of his age, beloved of his God but abhorred of men. The omniscient Judge at the grand assize shall ratify and confirm this to the confusion of many thousands, for England and its metropolis will know that there has been a prophet amongst them."

The author is convinced that Christians should not only have a deep sense of God's moral will, but that they should love God's Law. They should meditate on it day and night. The Christian ought to love God's law because it is a revelation of the ethical perfection and holy character of their God. Having been justified by grace alone through faith alone in Christ, the Christian loves God's law because it shows him how to live a new, loving, and holy life. The author believes that it is important for Christians to hunger after holiness in an antinomian age. Christians need to be different than worldlings.

The first published transcription of Roger Brearly's "apology" with the complete dedication to his life by William Aiglen. An updated version of the Theologia Germanica is included as many of Roger Brearly's beliefs were founded on that work.

This volume contains a contemporary account of life in northern England during the early modern period. The conflicts between Puritans and Catholics are discussed by the antinomian Roger Brearly and provide some insight into the depth of feelings of all groups.

Students of the early modern English language will enjoy studying Roger Brearly's words which are transcribed here in their original.

Students of religion will find much of interest as this period is one of intense religious change. Brearly and his followers influenced Quakers and later independents.

A Dialogue Between An Antinomian And His Friend is the first of a two part series which John Wesley released, written in the form of a script. He represents the Friend, and the majority of the words spoken by the Antinomian are drawn from the writings of Antinomians active at the time, although Wesley declines to name any of the authors he has quoted.

Wesley uses this short work to expose the circular and self-defeating logic of Antinomianism in an animated and reasoned way.

‘THIS BOOK IS DANGEROUS! EATON, DELL, CRISP AND SALTMARSH WERE ANTINOMIANS. THEIR WORKS SHOULD NEVER HAVE SEEN THE LIGHT OF DAY, AND SHOULD NOT BE RE-PUBLISHED NOW!’

So it will be said. David Gay disagrees. Strongly! Judging by these works, which he has distilled and annotated, they preached the gospel of our Lord Jesus Christ in all its fullness, and with power. What they said in these sermons makes vital reading for all Christians!

These men were not perfect, of course, but they glorified Christ, they got to the heart of justification by faith, they set out the wonder of the new covenant, they preached to help believers find assurance, and they showed the need for, and the way of, sanctification - which is not by the law, but by the gospel. For all this, they ought to be commended, not blackballed!

ARE YOU WILLING TO TAKE THE RISK, READ THIS BOOK AND JUDGE FOR YOURSELF? IT MIGHT WELL CHANGE YOUR LIFE FOR GOOD, AND IN MORE WAYS THAN ONE! WILL YOU OPEN YOUR MIND, HEART AND LIFE TO THE LORD JESUS CHRIST AND HIS GLORIOUS, LIBERATING GOSPEL?

This Kindle has a fully active Table of Contents

A free download of the author reading this kindle is available on sermonaudio.com

This brilliant, dramatic reconstruction of the Puritan mind in action, informed with psychological and sociological insights, provides a fresh understanding of Anne Hutchinson and the Antinomian controversy in the Massachusetts Bay Colony and gives her controversy with the Puritan Saints a new dimension in American colonial history.

Originally published in 1962.

A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.

Richard Baxter said John Bunyan was an antinomian. Was he? Again: Was Bunyan a proto new-covenant theologian on the covenants and the law? David Gay, having examined these claims, here sets out his conclusions with the evidence for them. While Bunyan said many good things on both these topics, by no stretch of the imagination can he be described as a fully-fledged new-covenant theologian. But neither did he toe the Reformed line in these matters. He did not tick all the orthodox boxes. He was his own man. But as Gay writes: ‘Why bother about what John Bunyan thought and wrote, or did not think and write on the law?... Does it matter? In a very real sense, no, of course it does not. I am not desperately interested in John Bunyan for John Bunyan’s sake... But what I am interested in is the gospel of our Lord Jesus Christ. Interested in the gospel? I am consumed by it! So, in the end, it does not matter a great deal what John Bunyan said or thought... What does Scripture say? That is the question!’ As a result, Gay hopes his book, though not an easy read, will make a valuable contribution to the contemporary debate on the believer and the law. George Platt: ‘I commend to you this work from David Gay, and trust that you will find it as profitable as I did. It will demonstrate the many ways in which Bunyan’s theology was strong, and has much to say to us today, whilst also revealing the ways in which Bunyan was a theologian of his time who wasn’t always able to break away from the dominant system of his day. Let this be a lesson to us all today to ask ourselves what our own “blind spots” might be and where we might be slaves of our own system instead of letting the Bible shape our thoughts however it will’. This kindle has a fully active TOC