{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 portion 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.