Take another instance:--There was, in the fourth century, a party of divines who were ecclesiastically opposed to the line of theologians, whose principles had been, and were afterwards, dominant in the Church, such as Athanasius, Jerome, and Epiphanius; I mean, for instance, Eusebius, Cyril of Jerusalem, and others who were more or less connected with the Semi-Arians. If, then, we see that in all points, as regards the sacraments and sacramentals, the Church and its ministers, the form of worship, and other religious duties of Christians, Eusebius and Cyril agree entirely with the most orthodox of their contemporaries, with those by party and country most separated from them, we have a proof that that system, whatever it turns out to be, was received before their time--_i.e._ before the establishment of Christianity under Constantine; in other words, that we must look for the gradual corruption of the Church, if it is to be found, not when wealth pampered it, and power and peace brought its distant portions together, but while it was yet poor, humble, and persecuted, in those times which are commonly considered pure and primitive. Again, the genius of Arianism, as a party and a doctrine, was to discard antiquity and mystery; that is, to resist and expose what is commonly called priestcraft. In proportion, then, as Cyril and Eusebius partook of that spirit, so far would they be in their own cast of mind indisposed to the Catholic system, both considered in itself and as being imposed on them. Now, have the writers in question any leaning or tenderness for the theology of Luther and Calvin? rather they are as unconscious of its existence as of modern chemistry or astronomy. That faith is a closing with divine mercy, not a submission to a divine announcement, that justification and sanctification are distinct, that good works do not benefit the Christian, that the Church is not Christ's ordinance and instrument, and that heresy and dissent are not necessarily and intrinsically evil: notions such as these they do not oppose, simply because to all appearance they never heard of them. To take a single passage, which first occurs, in which Eusebius, one of the theologians in question, gives us his notion of the Catholic Church:--