Synods and councils may pass resolutions condemnatory of false doctrine, but it is somewhat more difficult to counteract the seduction of the principles from which heresies derive their influence.  The Gnostics, the Montanists, and the Manichaeans, owed much of their strength to fallacies and superstitions with which the Christian teachers of the age were not fully prepared to grapple; and hence it was that, whilst the errorists themselves were denounced by ecclesiastical authority, a large portion of their peculiar leaven found its way into the Church, and gradually produced an immense change in its doctrine and discipline.  A notice of the more important of the false sentiments and dangerous practices which the heretics propagated and the catholics adopted, may enable us to estimate the amount of the damage which the cause of truth now sustained.

The Montanists recognised the distinction of venial and mortal sins.  They held that a professed disciple, who was guilty of what they called mortal sin, should never again be admitted to sealing ordinances. [441:1] It is apparent from the writings of Hippolytus, the famous bishop of Portus, that, in the early part of the third century, some of the most influential of the catholics cordially supported this principle.  Soon afterwards it was openly advocated by a powerful party in the Church of Borne, and its rejection by Cornelius, then at the head of that community, led to the schism of Novatian.  But the distinction of venial and mortal sins, upon which it proceeded, was even now generally acknowledged.  This distinction, which lies at the basis of the ancient penitential discipline, was already beginning to vitiate the whole catholic theology.  Some sins, it is true, are more heinous than others, but the comparative turpitude of transgressions depends much on the circumstances in which they are committed.  The wages of every sin is death, [441:2] and it is absurd to attempt to give a stereotyped character to any one violation of God’s law by classing it, in regard to the extent of its guilt, in a particular category.  Christianity regards sin, in whatever form, as a spiritual poison; and instead of seeking to solve the curious problem—­how much of it may exist in the soul without the destruction of spiritual life?—­it wisely instructs us to guard against it in our very thoughts, and to abstain from even the “appearance of evil.” [442:1] “When lust,” or indwelling depravity of any description, “has conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.” [442:2] Experience has demonstrated that the admission of the distinction of venial and mortal sins is most perilous to the best interests of the Christian community; for, whilst it is without foundation in the inspired statutebook, it must inevitably lead to the neglect or careless performance of many duties which the Most High has solemnly enjoined.