He assumed a position of hostility to the Law. He placed the Law on one side and the Gospel on the other; here restraint, there liberty; here discipline, there freedom. A choice must be made between them; an election between Moses and Christ. There was no conciliation possible. To be under the Law was not to be under grace; the Law was a “curse,” from which Christ had redeemed man. Paul says he had not known lust but by the Law which said, Thou shalt not covet. Men under the Law were bound by its requirements, as a woman is bound to a husband as long as he lives, but when the husband is dead she is free,—so those who accept the Gospel are free from the Law and all its requirements. The law which said, Thou shalt not covet, is dead. Sin was the infraction of the law. But the law being dead, sin is no more. “Until the law, sin was in the world, but sin is not imputed where there is no law.” “Where no law is, there is no transgression.” “Now we are delivered from the law, that being dead wherein we were held.” Such an attack upon what was reverenced and observed by the Jewish Christians, and such doctrine which seemed to throw wide the flood‐gates of immorality, naturally excited alarm and indignation among those who followed the more temperate teaching of Peter and James and John. The converts of St. Paul, in their eagerness to manifest their emancipation from the Law, rolled up ceremonial and moral restrictions in one bundle, and flung both clean away. The Corinthians, to show their freedom under the Gospel, boasted their licence to commit incest “such as was not so much as named among the Gentiles.”(56) Nicolas, a hot Pauline, and his followers “rushed headlong into fornication without shame;”(57) he had the effrontery to produce his wife and offer her for promiscuous insult before the assembled apostles;(58) the later Pauline Christians went further. The law was, it was agreed, utterly bad, but it was promulgated by God; therefore the God of the Law was not the same deity as the God of the Gospel, but another inferior being, the Demiurge, whose province was rule, discipline, restraint, whereas the God of the Gospel was the God of absolute freedom and unrestrained licence. They refused to acknowledge any Scriptures save the Gospel of St. Luke, or rather the Gospel of the Lord, another recension of that Gospel, drawn up by order of St. Paul, and the Epistles of the Apostle of the Gentiles. But even in the first age the disorders were terrible. St. Paul’s Epistles give glimpses of the wild outbreak of antinomianism that everywhere followed his preaching,—the drunkenness which desecrated the Eucharists, the backbitings, quarrellings, fornication, lasciviousness, which called forth such indignant denunciation from the great apostle.