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.

The Platonic philosophy taught the necessity of a state of purification
after death; [442:3] and a modification of this doctrine formed part of
at least some of the systems of Gnosticism. [442:4] It is inculcated by
Tertullian, the great champion of Montanism; [442:5] and we have seen
how, according to Mani, departed souls must pass, first to the moon, and
then to the sun, that they may thus undergo a twofold purgation. Here,
again, a tenet originally promulgated by the heretics, became at length
a portion of the creed of the Church. The Manichaeans, as well as the
Gnostics, rejected the doctrine of the atonement, and as faith in the
perfection of the cleansing virtue of the blood of Christ declined, a
belief in Purgatory became popular. [442:6]

The Gnostics, with some exceptions, insisted greatly on the
mortification of the body; and the same species of discipline was
strenuously recommended by the Montanists and the Manichaeans. A