Not in one principle or doctrine only, but in its whole system, Montanism is a remarkable anticipation or presage of developments which soon began to show themselves in the Church, though they were not perfected for centuries after. Its rigid maintenance of the original Creed, yet its admission of a development, at least in the ritual, has just been instanced in the person of Tertullian. Equally Catholic in their principle, whether in fact or anticipation, were most of the other peculiarities of Montanism: its rigorous fasts, its visions, its commendation of celibacy and martyrdom, its contempt of temporal goods, its penitential discipline, and its maintenance of a centre of unity. The doctrinal determinations and the ecclesiastical usages of the middle ages are the true fulfilment of its self-willed and abortive attempts at precipitating the growth of the Church. The favour shown to it for a while by Pope Victor is an evidence of its external resemblance to orthodoxy; and the celebrated Martyrs and Saints in Africa, in the beginning of the third century, Perpetua and Felicitas, or at least their Acts, betoken that same peculiar temper of religion, which, when cut off from the Church a few years afterwards, quickly degenerated into a heresy. A parallel instance occurs in the case of the Donatists. They held a doctrine on the subject of Baptism similar to that of St. Cyprian: "Vincentius Lirinensis," says Gibbon, referring to Tillemont's remarks on that resemblance, "has explained why the Donatists are eternally burning with the devil, while St. Cyprian reigns in heaven with Jesus Christ."[364:1] And his reason is intelligible: it is, says Tillemont, "as St. Augustine often says, because the Donatists had broken the bond of peace and charity with the other Churches, which St. Cyprian had preserved so carefully."[364:2] 9.