Now I cannot possibly deny, however disadvantageous it may be to their reputation, that the Fathers do represent the way of faith as narrow, nay, even as being the more excellent and the more royal for that very narrowness. Such is orthodoxy certainly; but here it is obvious to ask whether this very characteristic of it may not possibly be rather an argument for, than against, its divine origin. Certain it is, that such nicety, as it is called, is not unknown to other religious dispensations, creeds, and covenants, besides that which the primitive Church identified with Christianity. Nor is it a paradox to maintain that the whole system of religion, natural as well as revealed, is full of similar appointments. As to the subject of ethics, even a heathen philosopher tells us, that virtue consists in a mean--that is, in a point between indefinitely-extending extremes; "men being in one way good, and many ways bad." The same principle, again, is seen in the revealed system of spiritual communications; the grant of grace and privilege depending on positive ordinances, simple and definite--on the use of a little water, the utterance of a few words, the imposition of hands, and the like; which, it will perhaps be granted, are really essential to the conveyance of spiritual blessings, yet are confessedly as formal and technical as any creed can be represented to be. In a word, such technicality is involved in the very idea of a _means_, which may even be defined to be a something appointed, at God's inscrutable pleasure, as the necessary condition of something else; and the simple question before us is, merely the _matter of fact_, viz., whether any doctrine _is_ set forth by Revelation as necessary to be believed _in order_ to salvation? Antecedent difficulty in the question there is none; or rather, the probability is in favour of there being some necessary doctrine, from the analogy of the other parts of religion. The question is simply about the matter of fact. This analogy is perspicuously expressed in one of the sermons of St. Leo:--"Not only," he says, "in the exercise of virtue and the observance of the commandments, but also in the path of faith, strait and difficult is the way which leads to life; and it requires great pains, and involves great risks, to walk without stumbling along the one footway of sound doctrine, amid the uncertain opinions and the plausible untruths of the unskilful, and to escape all peril of mistake when the toils of error are on every side."--_Serm._ 25. St. Gregory Nazianzen says the same thing:--"We have bid farewell to contentious deviations of doctrine, and compensations on either side, neither Sabellianizing nor Arianizing. These are the sports of the evil one, who is a bad arbiter of our matters. But we, pacing along the middle and royal way, _in which also the essence of the virtues lies_, in the judgment of the learned, believe in Father, Son, and Holy Ghost."--_Orat._ 32.