Thus, St. Clement may be called the representative of the eclectic element, and Tertullian of the dogmatic, neither element as yet being fully understood by Catholics; and Clement perhaps went too far in his accommodation to philosophy, and Tertullian asserted with exaggeration the immutability of the Creed. Nay, the two antagonist principles of dogmatism and assimilation are found in Tertullian alone, though with some deficiency of amalgamation, and with a greater leaning towards the dogmatic. Though the Montanists professed to pass over the subject of doctrine, it is chiefly in Tertullian's Montanistic works that his strong statements occur of the unalterableness of the Creed; and extravagance on the subject is not only in keeping with the stern and vehement temper of that Father, but with the general severity and harshness of his sect. On the other hand the very foundation of Montanism is development, though not of doctrine, yet of discipline and conduct. It is said that its founder professed himself the promised Comforter, through whom the Church was to be perfected; he provided prophets as organs of the new revelation, and called Catholics Psychici or animal. Tertullian distinctly recognizes even the process of development in one of his Montanistic works. After speaking of an innovation upon usage, which his newly revealed truth required, he proceeds, "Therefore hath the Lord sent the Paraclete, that, since human infirmity could not take all things in at once, discipline might be gradually directed, regulated and brought to perfection by the Lord's Vicar, the Holy Ghost. 'I have yet many things to say to you,' He saith, &c. What is this dispensation of the Paraclete but this, that discipline is directed, Scriptures opened, intellect reformed, improvements effected? Nothing can take place without age, and all things wait their time. In short, the Preacher says 'There is a time for all things.' Behold the creature itself gradually advancing to fruit. At first there is a seed, and a stalk springs out of the seed, and from the stalk bursts out a shrub, and then its branches and foliage grow vigorous, and all that we mean by a tree is unfolded; then there is the swelling of the bud, and the bud is resolved into a blossom, and the blossom is opened into a fruit, and is for a while rudimental and unformed, till, by degrees following out its life, it is matured into mellowness of flavour. So too righteousness, (for there is the same God both of righteousness and of the creation,) was at first in its rudiments, a nature fearing God; thence, by means of Law and Prophets, it advanced into infancy; thence, by the gospel, it burst forth into its youth; and now by the Paraclete, it is fashioned into maturity."[363:1] 8.