Perhaps it will be said we ought to take the Ante-nicene Fathers as a whole, and interpret one of them by another. This is to assume that they are all of one school, which of course they are, but which in controversy is a point to be proved; but it is even doubtful whether, on the whole, such a procedure would strengthen the argument. For instance, as to the second head of the positive evidence noted by Dr. Burton, Tertullian is the most formal and elaborate of these Fathers in his statements of the Catholic doctrine. "It would hardly be possible," says Dr. Burton, after quoting a passage, "for Athanasius himself, or the compiler of the Athanasian Creed, to have delivered the doctrine of the Trinity in stronger terms than these."[19:1] Yet Tertullian must be considered heterodox on the doctrine of our Lord's eternal generation.[20:1] If then we are to argue from his instance to that of the other Fathers, we shall be driven to the conclusion that even the most exact statements are worth nothing more than their letter, are a warrant for nothing beyond themselves, and are consistent with heterodoxy where they do not expressly protest against it. And again, as to the argument derivable from the Doxologies, it must not be forgotten that one of the passages in St. Justin Martyr includes the worship of the Angels. "We worship and adore," he says, "Him, and the Son who came from Him and taught us these things, and the host of those other good Angels, who follow and are like Him, and the Prophetic Spirit."[20:2] A Unitarian might argue from this passage that the glory and worship which the early Church ascribed to our Lord was not more definite than that which St. Justin was ready to concede to creatures. 15. Thus much on the doctrine of the Holy Trinity. Let us proceed to another example. There are two doctrines which are generally associated with the name of a Father of the fourth and fifth centuries, and which can show little definite, or at least but partial, testimony in their behalf before his time,--Purgatory and Original Sin. The dictum of Vincent admits both or excludes both, according as it is or is not rigidly taken; but, if used by Aristotle's "Lesbian Rule," then, as Anglicans would wish, it can be made to admit Original Sin and exclude Purgatory.