Such is the rule of historical interpretation which has been professed in the English school of divines; and it contains a majestic truth, and offers an intelligible principle, and wears a reasonable air. It is congenial, or, as it may be said, native to the Anglican mind, which takes up a middle position, neither discarding the Fathers nor acknowledging the Pope. It lays down a simple rule by which to measure the value of every historical fact, as it comes, and thereby it provides a bulwark against Rome, while it opens an assault upon Protestantism. Such is its promise; but its difficulty lies in applying it in particular cases. The rule is more serviceable in determining what is not, than what is Christianity; it is irresistible against Protestantism, and in one sense indeed it is irresistible against Rome also, but in the same sense it is irresistible against England. It strikes at Rome through England. It admits of being interpreted in one of two ways: if it be narrowed for the purpose of disproving the catholicity of the Creed of Pope Pius, it becomes also an objection to the Athanasian; and if it be relaxed to admit the doctrines retained by the English Church, it no longer excludes certain doctrines of Rome which that Church denies. It cannot at once condemn St. Thomas and St. Bernard, and defend St. Athanasius and St. Gregory Nazianzen. This general defect in its serviceableness has been heretofore felt by those who appealed to it. It was said by one writer; "The Rule of Vincent is not of a mathematical or demonstrative character, but moral, and requires practical judgment and good sense to apply it. For instance, what is meant by being 'taught _always_'? does it mean in every century, or every year, or every month? Does '_everywhere_' mean in every country, or in every diocese? and does 'the _Consent of Fathers_' require us to produce the direct testimony of every one of them? How many Fathers, how many places, how many instances, constitute a fulfilment of the test proposed? It is, then, from the nature of the case, a condition which never can be satisfied as fully as it might have been. It admits of various and unequal application in various instances; and what degree of application is enough, must be decided by the same principles which guide us in the conduct of life, which determine us in politics, or trade, or war, which lead us to accept Revelation at all, (for which we have but probability to show at most,) nay, to believe in the existence of an intelligent Creator."[12:1] 9. So much was allowed by this writer; but then he added:-- "This character, indeed, of Vincent's Canon, will but recommend it to the disciples of the school of Butler, from its agreement with the analogy of nature; but it affords a ready loophole for such as do not wish to be persuaded, of which both Protestants and Romanists are not slow to avail themselves."