Montanus was a false prophet of the second century, who believed himself to have received, from the Holy Ghost, revelations which were withheld from the apostles; he denied the doctrine of the trinity, the propriety of second marriage, and the forgiveness of certain sins. The disciple of such a man is surely a strange witness to be found in the employ of orthodoxy. Should his appearance, however, be excused, as it is above, by the statement that he was introduced, not because of the reliability of his own opinion, but simply to testify of the usage of his own times; it may be replied, first, that an ardent partisan, a person of strong imagination, and a notorious heretic, is hardly qualified to speak reliably, even in a matter of this nature, since, from the very constitution of his mind, he would almost of necessity allow what he said to be warped by prejudice, or biased by conceptions of interest; secondly, that in the quotation presented from his pen, it is not a little remarkable that, instead of asserting a general usage of Sunday-keeping, he is manifestly finding fault with a large class of his fellow-Christians for not regarding the day in the same light, and observing it with the same rigor, that he did; thirdly, that it is by no means impossible that the very men, whom in his fiery zeal he thus upbraids, were, after all, sounder than himself in the faith, and would, could they be fairly heard upon this subject, vindicate their supposed desecration of the first day, from the same grounds as do the Sabbatarians now, _i. e._, because they did not look upon it as holy time. If the above responses are not satisfactory, and if it be insisted that the testimony of the witness shall, after all, he received, then we propose that he be called to the stand once more, and be allowed to fill up the measure of what he has to say upon this subject. We have seen that, according to his opinion, many of his fellow-disciples were lax in their Sunday-keeping habits, and that to one who believed that no labor should be performed upon it, whatever, they treated it very much as men would treat a mere festival occasion. But where did Tertullian and his sympathizers obtain their notions of the manner in which Sunday should be kept? Was it from the Scriptures? We shall see; here is the witness; let him speak for himself: