meet chiefly with disputes on passages in the fathers, as to which, especially when they are not quoted at length, it is impossible that any reader can determine for himself. The work of Chillingworth may at least be understood and appreciated without reference to any other; the condition, perhaps, of real superiority in all productions of the mind. [76] “If there were anything unwritten which had come down to us with as full and universal a tradition as the unquestioned books of canonical Scripture, that thing should I believe as well as the Scripture; but I have long sought for some such thing, and yet I am to seek; nay, I am confident no one point in controversy between papists and protestants can go in upon half so fair cards, for to gain the esteem of an apostolic tradition, as those things which are now decried on all hands; I mean the opinion of the Chiliasts and the communicating infants.” Chap. 3, § 82. He dilates upon this insecurity of tradition in some detached papers, subjoined to the best editions of his work. Chillingworth might have added an instance if he had been writing against Romanising Anglicans. Nothing can come so close to the foolish rule above-mentioned, as the observation of celibacy by bishops and priests, not being married before their ordination, which, till the time of Luther, was, as far as we have reason to believe, universally enjoined in the church; no one, at least, has ever alleged an authority to the contrary. Yet those who talk most of the rule of Vincentius Lirinensis set aside without compunction the only case in which we can truly say that it may with some show of probability be applied. Omnia vincit amor.