To the same licentious class of Antinomians belonged the sect of the Antitactes. They also held the distinction between the Supreme God and the Demiurge, the God of the Jews,(506) of the Law, of the World. The body, the work of the God of creation, is evil; it “serves the law of sin;” nay, it is the very source of sin, and imprisons, degrades, the soul entangled in it. Thus the soul serves the law of God, the body the law of sin, _i.e._ of the Demiurge. But the Demiurge has imposed on men his law, the Ten Commandments. If the soul consents to that law, submits to be in bondage under it, the soul passes from the liberty of its ethereal sonship, under the dominion of a God at enmity with the Supreme Being. Therefore the true Christian must show his adherence to the Omnipotent by breaking the laws of the Decalogue,—the more the better.(507) Was religious fanaticism capable of descending lower? Apparently it was so. The Cainites exhibit Pauline antinomianism in its last, most extravagant, most grotesque expression. Their doctrine was the extreme development of an idea in itself originally containing an element of truth. Paul had proclaimed the emancipation of the Christian from the Law. Perhaps he did not at first sufficiently distinguish between the moral and the ceremonial law; he did not, at all events, lay down a broad, luminous principle, by which his disciples might distinguish between moral obligation to the Decalogue and bondage to the ceremonial Law. If both laws were imposed by the same God, to upset one was to upset the other. And Paul himself broke a hole in the dyke when he opposed the observance of the Sabbath, and instituted instead the Lord’s‐day. Through that gap rushed the waves, and swept the whole Decalogue away. Some, to rescue jeoparded morality, maintained that the Law contained a mixture of things good and bad; that the ceremonial law was bad, the moral law was good. Some, more happily, asserted that the whole of the Law was good, but that part of it was temporary, provisional, intended only to be temporary and provisional, a figure of that which was to be; and the rest of the Law was permanent, of perpetual obligation. The ordinances of the Mosaic sanctuary were typical. When the fulfilment of the types came, the shadows were done away. This was the teaching of the author of the Epistle to the Hebrews, called forth by the disorders which had followed indiscriminating denunciation of the Law by the Pauline party.