really led by the Spirit of God-besides the open opposition of the profane-to be obliged to encounter the subtle devices of Satan, who often raises up pretended illuminations, and so connects them with delusion, folly, wickedness, and self-conceit, that they expose true godliness to the imputation of enthusiasm, and to contempt and disgrace. We see here an instance of what has often been repeated, from that day to the present, in the Church of Christ; and Christians should never fail to do now, what they then did; viz., they should examine, expose, condemn, and separate themselves from such delusions: the enthusiasts of every age follow the pattern of Montanus in folly, pride, and uncharitableness. Nothing happens here but what is foretold in Scripture; and, in truth, delusions of this sort so generally accompany the real work of God, that wherever that

these appears,

fail to appear also."*

very seldom

* Church History, vol. i. p. 261.

The conduct of the Church, upon the subject of this sect, was so decisive, that one of the earliest Church historians scruples not to say, that "these prophets and their followers were condemned and excommunicated, opposed by most of the celebrated men of the time, and held in abhorrence by all the Christian brotherhood in the world."* Such appears to have been the fate of the first pretenders to miraculous gifts, and we shall pass down the stream of Church history until we meet with a revival of these exploded claims at the time of the blessed Reformation. You will observe that the very nature of such delusions as these requires, in order that they may possess the smallest hope of success, that they should be presented at those periods when the Church is enjoying the most of the real influences of the Divine Spirit, and the promised presence of its blessed and glori

* Eusebius, quoted in "Modern Claims to the Gifts," &c., p. 104.

fied Head. In the darkest ages of the Church, when the ordinary influences of the Holy Ghost were little thought of, or sought after, what prospect would Satan have had of success, had he introduced such a delusion as that of Montanus? Who would for a moment have been led to believe, and to seek after extraordinary gifts, when even the ordinary gifts were neglected? For every age of the Church, as well as for every age and condition of the man, Satan has his appropriate temptation; and he who, when the influences of the Holy Spirit of God were beginning to be neglected and despised in the Church, introduced Pelagianism,* which would have excluded the operations of Divine grace altogether, prepared such delusions as those of which we are speaking, for the brighter and better ages of the Church, when the offices and gifts of the Spirit were made the prominent features in the discourses of her ministers,

*About A. D. 404, 5.

and the continually sought-for blessings in the prayers of her people.

Accordingly, no sooner did the day-star of the Reformation arise, and the blessed influence of God's good Spirit regain its appointed place in the faith and prayers of the Church, than we find Satan again employed in deluding men with the appearance of extraordinary gifts, and miraculous powers. Certain persons arose in Germany *under the name of the "Celestial Prophets," of whom the holy reformer, Melancthon, gives the following account:

"I have given them a hearing, and it is astonishing what they tell of themselves; viz., that they are positively sent by God to teach; that they have familiar conferences with God; that they can foretell future events; and, to be brief, that they are on a footing with Prophets and Apostles." "I cannot describe," he adds, "how I am moved by these lofty preten

*About A. D. 1525.

+ Milner's Church History, vol. v. p. 45.

sions." Like many of the true people of God at present, the meek and humbleminded Melancthon feared to oppose these pretenders, lest he should be found fighting against God. But Luther, to whose superior sagacity and decision Melancthon referred the case, at once replies, "When they bear record of themselves, we ought not implicitly to believe them; but rather to try the spirits according to St. John's advice. As yet, I hear of nothing done or said by them, which exceeds the imitative powers of Satan. It is my particular wish that you would examine whether they can produce any PROOF of having a Divine commission. For God never sent any prophet, who was not either called by proper persons, or authorized by special miracles, no, not even his own Son." This great Reformer then adds, as his distinct and decided opinion, "Their bare assertion of a Divine afflatus is not a sufficient ground for your receiving them."

For a time, however, delusion and fana