Nor will the force of our objections be evaded by the reply that _actual_ conformity of faith to the decisions of Popes and Councils is not required; that _intentional_ conformity will suffice; and that every man, whatever be his errors and misconceptions, is capable of salvation who is willing and inclined _to believe as the Church believes_. For if the Romanist is willing to believe as his Church believes, the Protestant is willing to believe as the Apostles and Evangelists believed. If then this willingness will suffice for the Romanist, why should it not be sufficient for the Protestant? If the one, when he falls into error, is held excused by intentional conformity to the Romish creed, why should not intentional conformity to the creed of the Apostles and Evangelists excuse the errors of the other? Let this be granted, and both parties are equally safe, equally infallible. {30} Thus we find that in all respects the Romish system fails to afford the religious comfort and security we are endeavouring to acquire. Our Romanist adviser has promised what he proves himself incompetent to perform. He has held out to us the enjoyment of an infallible assurance that we have attained to sound doctrine, if we will only profit by the unerring oracles of his Church; but he cannot point with certainty to the proper organ of infallibility, nor establish on credible evidence the claim of that organ to be infallible; nor give any positive security that we shall understand infallibly the oracular truths proposed to our assent. On the contrary, we have seen abundant reasons for being morally certain, that the incapability of error which he speaks of has no existence.