{33} In proposing this test, it is assumed that the view of the late Professor of Divinity, Bishop Marsh, with regard to the condemnatory clauses attached to the Athanasian Creed, would be thenceforward considered as established in our Church. His words are, “I do not mean to defend those anathemas. They are no part of the Creed itself.” {34} The establishment of such a test in our own Church might materially assist, as an example, in securing a great collateral benefit. They who are interested in missionary exertions know how great an impediment to their success arises from the differences and divisions amongst the ministers sent forth from various churches and societies. One mischievous effect of these is, that the general consent _which really exists_ as to catholic truths is _obscured_. The differences on other points are always on the surface. Thus they command an undue degree of attention and importance; and, not to mention other evils, the conclusion must occur to unbelievers, that no one certain system of truth can be collected from that which is proposed to them as a Divine Revelation. To separate the points of difference from the common bond of union, by affixing some _decided_ mark of preference and distinction on the latter, would be something gained in attempts to evangelize the world. It might be better still, if one Creed, the Nicene, were chosen as the test. A very large proportion of Christian missionaries, it is presumed, would cordially bear testimony to its truth. Thus it would present some common bond of union amongst them in “preaching the Gospel to all nations”—an imperfect one, it may be said, yet apparently the best which can be secured. For almost every doctrinal point beyond that Creed is controverted; and, at the end of eighteen centuries, every church must be content to see its distinctive claims to reception rest on argument rather than authority. {35} Private opinion, or judgment, it is very clear, cannot be controlled by Subscription, or by any other means; yet peace might be preserved, to a great extent, if the Church had the power to enjoin silence on any particular point amongst its ministers. In some respects it would be dangerous to grant such a power; but the wisest human arrangements are frequently only _choosing the least of two evils_. The recent sentence on Dr. Pusey may be very proper as regards the religious instruction offered to students at an university, but will of course decide nothing as to the general controversy. Only the voice of the Church can effect this, and it is time that the Church should at least _be able_ to speak, though its first decision might endanger the existence of the _Establishment_. Faith, however, is a better counsellor than Fear. {41} “What is the Meaning of Subscription?” Longmans. 1841.