A second and more plausible hypothesis is that of the Anglican divines, who reconcile and bring into shape the exuberant phenomena under consideration, by cutting off and casting away as corruptions all usages, ways, opinions, and tenets, which have not the sanction of primitive times. They maintain that history first presents to us a pure Christianity in East and West, and then a corrupt; and then of course their duty is to draw the line between what is corrupt and what is pure, and to determine the dates at which the various changes from good to bad were introduced. Such a principle of demarcation, available for the purpose, they consider they have found in the _dictum_ of Vincent of Lerins, that revealed and Apostolic doctrine is "quod semper, quod ubique, quod ab omnibus," a principle infallibly separating, on the whole field of history, authoritative doctrine from opinion, rejecting what is faulty, and combining and forming a theology. That "Christianity is what has been held always, everywhere, and by all," certainly promises a solution of the perplexities, an interpretation of the meaning, of history. What can be more natural than that divines and bodies of men should speak, sometimes from themselves, sometimes from tradition? what more natural than that individually they should say many things on impulse, or under excitement, or as conjectures, or in ignorance? what more certain than that they must all have been instructed and catechized in the Creed of the Apostles? what more evident than that what was their own would in its degree be peculiar, and differ from what was similarly private and personal in their brethren? what more conclusive than that the doctrine that was common to all at once was not really their own, but public property in which they had a joint interest, and was proved by the concurrence of so many witnesses to have come from an Apostolical source? Here, then, we have a short and easy method for bringing the various informations of ecclesiastical history under that antecedent probability in its favour, which nothing but its actual variations would lead us to neglect. Here we have a precise and satisfactory reason why we should make much of the earlier centuries, yet pay no regard to the later, why we should admit some doctrines and not others, why we refuse the Creed of Pius IV. and accept the Thirty-nine Articles. 8.