he 10th of December, was a scene of confusion; but it appeared that a
bishop from the Turkish frontier had risen against the order of
proceeding, and that the President had stopped him, saying that this was
a matter decided by the Pope, and not submitted to the Council. The
bishops perceived that they were in a snare. Some began to think of
going home. Others argued that questions of Divine right were affected
by the regulation, and that they were bound to stake the existence of
the Council upon them. Many were more eager on this point of law than on
the point of dogma, and were brought under the influence of the more
clear-sighted men, with whom they would not have come in contact through
any sympathy on the question of infallibility. The desire of protesting
against the violation of privileges was an imperfect bond. The bishops
had not yet learned to know each other; and they had so strongly
impressed upon their flocks at home the idea that Rome ought to be
trusted, that they were going to manifest the unity of the Church and to
confound the insinuations of her enemies, that they were not quick to
admit all the significance of the facts they found. Nothing vigorous was
possible in a body of so loose a texture. The softer materials had to be
eliminated, the stronger welded together by severe and constant
pressure, before an opposition could be made capable of effective
action. They signed protests that were of no effect. They petitioned;
they did not resist.

It was seen how much Rome had gained by excluding the ambassadors; for
this question of forms and regulations would have admitted the action of
diplomacy. The idea of being represented at the Council was revived in
France; and a weary negotiation began, which lasted several months, and
accomplished nothing but delay. It was not till the policy of
intervention had ignominiously failed, and till its failure had left the
Roman court to cope with the bishops alone, that the real question was
brought on for discussion. And as long as the chance remained that
political considerations might keep infallibility out of the Council,
the opposition abstained from declaring its real sentiments. Its union
was precarious and delusive, but it lasted in this state long enough to
enable secondary influences to do much towards supplying the place of
principles.

While the protesting bishops were not committed against infallibility,
it would have been possible to prevent resistance