It is likely, then, that any Christian man and woman were regarded as duly married, notwithstanding the civil law, if they had got the consent of the bishop; and secret connexions--that is, connexions not first professed in the presence of the Church--were considered akin to vice. The questions that occupied the Christian mind related rather to the moral character of marriage. These questions were raised first of all by the heretical sects, which applied philosophy to the tenets and practice of the Church. And it is one of the most interesting facts in early Christian history that the Church, in combating these sects, succeeded in defeating them, but always carried off a large portion of their heretical opinions for its own permanent use. The sects may be divided into two classes. Some[133] affirmed that marriage was unnecessary, that full liberty had been conceded to them of indulging the passions, and that, indeed, the way to rise to perfection was by a practical acquaintance with all forms of action possible to man. Others[134] held that marriage was immoral, that the flesh was corrupt, that those who sowed to the flesh must reap corruption, and that in the kingdom of God on earth, as in heaven, there is neither marrying nor giving in marriage. It is difficult to trust all that is said about these heretical sects--for our accounts are derived from the orthodox alone--and in regard to this matter of marriage the orthodox invariably accuse the heterodox of licentiousness. But there was no class of people who ought to have been more careful in their assertions than the orthodox, as they themselves were accused of the vilest crimes.