Again, we might observe, that if infallibility be granted to the Church through its representatives in a general council, the privilege has been for many centuries in abeyance, and (considering the aspect of Christendom) is never likely to be renewed. And further, with respect to the reception of these infallible decrees by provincial Churches, we might bring forward the doubts which have prevailed among Romanists, whether the decrees are binding immediately on being passed, or only after they have been received. {27c} Next with reference to the doctrines which they inculcate, these are often grievously contradictory to reason and Scripture. Transubstantiation, for example, is contrary to reason. If therefore we believe the infallibility of general councils on grounds of reason, the reasons against transubstantiation must be fairly balanced in our minds with the reasons in favour of infallibility. And as examples of contradiction to Scripture, we might instance the adoration of the Blessed Virgin, the worshipping of images and relics, the invocation of saints and angels, purgatory, and the sacrifice of the mass. We might then go on to show that if the infallibility of general councils be Scripturally maintained, the texts adduced in support of infallibility are to be weighed against the numerous and explicit texts which oppose these corrupt doctrines and idolatrous practices. Lastly, we might contend that, in the primitive ages, when councils were continually assembled, neither those councils themselves, nor any one writer who defended their decrees, ever spoke of them as infallible. We need scarcely add that councils could not be infallible without knowing it; nor would hear their infallible decrees disputed without asserting their infallibility. 3. Having now vainly endeavoured to procure conclusive and satisfactory information on two of the essential points indispensable for our conversion to Romanism; namely, first, by what _organ_ the infallible oracles are delivered, and, secondly, by what _evidence_ the claim to infallibility is established; we proceed to the third and last topic of investigation, and inquire on what _security_ we can rely, that we shall not misunderstand the doctrine propounded to our belief? We have already seen that the Romanist is unable to decide with certainty in what person or persons infallibility resides; and that he cannot prove the person or the persons for whom he claims it, namely, a Pope or Council, jointly or severally, to be infallible. Let us next consider, in conclusion, (and the consideration need not occupy us long,) whether he is more successful in establishing the third particular, which we began by laying down as necessary to the tranquillization of our minds; whether, in short, it can be proved to us incontestably, that we shall comprehend with clearness and practical certainty the bulls and canons promulgated for our guidance to the truth.