authority of the Word of God, it also lowered the dignity of the Saviour; and even when Christ was most favourably represented by it, He was but an Aeon removed at the distance of several intermediate generations from the Supreme Ruler of the universe.  The propagators of this system altogether misconceived the scope of the gospel dispensation.  They substituted salvation by carnal ordinances for salvation by faith; they represented man in his natural state rather as an ignoramus than a sinner; and, whilst they absurdly magnified their own Gnosis, they entirely discarded the doctrine of a vicarious atonement.

Shortly after the middle of the second century the Church began to be troubled by a heresy in some respects very different from Gnosticism.  At that time the persecuting spirit displayed by Marcus Aurelius filled the Christians throughout the Empire with alarm, and those of them who were given to despondency began to entertain the most gloomy anticipations.  An individual, named Montanus, who laid claim to prophetic endowments, now appeared in a village on the borders of Phrygia; and though he seems to have possessed a rather mean capacity, his discipline was so suited to the taste of many, and the predictions which he uttered so accorded with prevailing apprehensions, that he soon created a deep impression.  When he first came forward in the character of a Divine Instructor he had been recently converted to Christianity; and he seems to have strangely misapprehended the nature of the gospel.  When he delivered his pretended communications from heaven, he is said to have wrought himself up into a state of frenzied excitement.  His countrymen, who had been accustomed to witness the ecstasies of the priests of Bacchus and Cybele, saw proofs of a divine impulse in his bodily contortions; and some of them at once acknowledged his extraordinary mission.  By means of two wealthy female associates, named Priscilla and Maximilla, who also professed to utter prophecies, Montanus was enabled rapidly to extend his influence.  His fame spread abroad on all sides; and, in a few years, he had followers in Europe and in Africa, as well as in Asia.

It cannot be said that this heresiarch attempted to overturn the creed of the Church.  He was neither a profound thinker nor a logical reasoner; and he certainly had not maturely studied the science of theology.  But he possessed an ardent temperament, and he seems to have mistaken the suggestions of his own fanaticism for the dictates of inspiration.  The doctrine of the personal reign of Christ during the millennium appears to have formed a prominent topic in his ministrations. [437:1] He maintained that the discipline of the Church had been left incomplete by the apostles, and that he was empowered to supply a better code of regulations.  According to some he proclaimed himself the Paraclete; but, if so, he most grievously belied his assumed name, for his system was far better fitted to induce despondency