Then if this be so: though the Decision should affirm what shall be in its form, heresy, may there not still be a limitation as to its effect: rather perhaps I should say, a suspension of the actual heresy altogether until some further condition shall be fulfilled to give it life: that is to say, though the decision may affirm that the formularies of the Church of England do not so clearly define the faith on this point, as to preclude the words admitting an uncatholic, nay an heretical interpretation, does it follow that the animus of the Church is therefore even in the least degree shown to desire or intend to teach such error, nay even to allow it to be taught; and if there be no heretical animus, can She be pronounced herself to have incurred the guilt of heresy? I answer, (and I hope safely) to both questions; No! because all that will p. 9be brought out, even in the event of the decision of the court of appeal being to reverse the judgment of the court below, will be merely that there is an ambiguity of language, in the documents on which that court had to found its judgment; and this, an ambiguity, it may be, unintentional on the part of the Church, though really inherent in the wording of her formularies, acting therefore imperatively on the judges in the case (if so,) and obliging them to give a decision such as shall leave the point at issue, an open question. Let me be well understood. If such ambiguity of language be intentional on the part of the Church; if she can be proved to have desired in drawing up her articles and services to admit two interpretations on baptismal regeneration: if it be her view and plan to include two such opposite parties within her as those represented by Mr. Gorham and the Bishop of Exeter, by such ambiguous, and therefore comprehensive language, I most fully admit she stands convicted of unpalliated heresy both in form and matter. But if it be lawful without violence to reason or conscience to believe she had no such view, but meant to assert the undoubted ancient catholic faith on baptism, I do not think we are bound to make her answerable, as if she had knowingly and wilfully assented to uncatholic doctrine, though as it turns out (if so it be) the wording of her formularies is inadvertently insufficient to protect the one truth. I cannot but think that though the misfortune of such inadvertence is not to be denied, its guiltiness is not lightly to be admitted; and that we are bound in all reason, (and I am sure if so, in conscience and loyalty) not to consider her chained by such ambiguous language to the denial of God’s truth, and the catholic faith.