Theological position teaching that Christians are not bound by the moral law in any sense, since they are under grace rather than law. The term antinomianism (from Greek anti, against, + nomos, law) was coined by Martin Luther in the 1530s controversy with Johann Agricola, who had argued that Christians need not be addressed with the law (including the Ten Commandments) because the gospel alone produces sanctification. Luther sharply rejected this position and developed the principle that the moral law (particularly the Decalogue) retains its threefold use for the Christian: (1) civil use (restraining wickedness in the civil order); (2) pedagogical use (driving sinners to Christ by exposing their sin); (3) didactic / normative use (instructing the regenerate believer in the pattern of obedient Christian life). Historic forms of antinomianism include: (1) early Gnostic-libertine sects (some Gnostic groups in the second-third centuries held that since matter is evil and salvation is liberation of the spiritual self, the body's actions are morally indifferent, leading to libertine practice); (2) Johann Agricola's controversy with Luther (Wittenberg, 1530s-1540s; Luther's Six Disputations Against the Antinomians, 1538-1540, principal Reformation-era response); (3) the English antinomian controversy (early-mid 17th c.; John Eaton, Tobias Crisp, John Saltmarsh, and others taught variants of antinomianism; refuted by Richard Baxter, John Owen, and the broader Puritan-Reformed mainstream); (4) the New England Anne Hutchinson controversy (1636-1638; Hutchinson taught that the regenerate believer received direct revelations from the Spirit and need not heed the moral teaching of the church's ministers; tried at Boston; banished). The Reformed-confessional position (Westminster Confession XIX.6, on the third use of the law; Heidelberg Q. 86, on the believer's gratitude expressed in obedient law-keeping) explicitly rejects antinomianism: the believer is not under the law as a covenant of works (i.e., for justification) but is bound to obedience to the moral law as the rule of the Christian life. The Reformation's third use of the law doctrine is the substantive Reformed safeguard against antinomianism.