e answered demonstrations of sympathy by saying that he had
only defended the faith which was professed, substantially, by the
majority of the episcopate in Germany. These words dropped like an acid
on the German bishops. They were writhing to escape the dire necessity
of a conflict with the Pope; and it was very painful to them to be
called as compurgators by a man who was esteemed the foremost opponent
of the Roman system, whose hand was suspected in everything that had
been done against it, and who had written many things on the sovereign
obligations of truth and faith which seemed an unmerciful satire on the
tactics to which they clung. The notion that the bishops were opposing
the dogma itself was founded on their address against the regulation;
but the petition against the definition of infallibility was so worded
as to avoid that inference, and had accordingly obtained nearly twice as
many German and Hungarian signatures as the other. The Bishop of Mentz
vehemently repudiated the supposition for himself, and invited his
colleagues to do the same. Some followed his example, others refused;
and it became apparent that the German opposition was divided, and
included men who accepted the doctrines of Rome. The precarious alliance
between incompatible elements was prevented from breaking up by the next
act of the Papal Government.

The defects in the mode of carrying on the business of the Council were
admitted on both sides. Two months had been lost; and the demand for a
radical change was publicly made in behalf of the minority by a letter
communicated to the _Moniteur_. On the 22nd of February a new
regulation was introduced, with the avowed purpose of quickening
progress. It gave the Presidents power to cut short any speech, and
provided that debate might be cut short at any moment when the majority
pleased. It also declared that the decrees should be carried by
majority--_id decernetur quod majori Patrum numero placuerit_. The
policy of leaving the decisive power in the hands of the Council itself
had this advantage, that its exercise would not raise the question of
liberty and coercion in the same way as the interference of authority.
By the Bull _Multiplices_, no bishop could introduce any matter not
approved by the Pope. By the new regulation he could not speak on any
question before the Council, if the majority chose to close the
discussion, or if the Presidents chose to abridge his speech. He could
print not