of Trent, who are well known to have so emphatically vindicated their freedom and rights, when the two words “proponentibus Legatis” were inserted by the Legates against their will. And the speaker praised the wisdom of the Council of Trent in resolving to abstain from deciding any questions which might give occasion for discord or for prejudicing the rights and freedom of the Bishops. In the last part of his speech Strossmayer discussed the Catholic rule of faith, which had been completely changed and violated by the comments of the members of the Deputation of Faith on the _Schema_. The principle of at least moral unanimity was, he said, a sacred one, corresponding to precedent and pleasing to the faithful. There were whole volumes of the holy Fathers extant on this principle, as of Irenæus, Tertullian, Augustine and Vincent of Lerins, who in common with all others maintained that there are three essential conditions for proving a divine tradition and propounding an article of faith, antiquity, universality and agreement. They all thought the tradition of the Roman Church a principal river, whereby the whole earth was watered, but they regarded the traditions of the other Churches also as tributaries by which the river must be constantly fed, or it would in course of time be dried up. They all ascribed the first authority to the witness of St. Peter’s successor, but that authority was only manifested clearly to the Catholic world after being reinforced by the consent of all the other Churches. This divine rule would be completely overset by the personal infallibility of the Pope, to the great injury of faith. If it is said that the definition is earnestly desired by many, it must be replied that it is also desired by the worst enemies of the Church, who openly say in writing and by word of mouth that it is the best means for destroying the infallibility of the Church. That fact alone would explain the alarm and anxiety of so many of the most learned Fathers of the Council. Strossmayer dwelt in conclusion on the danger that would result from the definition for the Southern Sclaves and Catholic Croats, who lived side by side with eight million persons out of the unity of the Church. Not only would the return of these separated brethren be barred, but it might be feared that the Catholic Croats would be driven out of the Church. He therefore always hoped, and entreated the holy Father, that he would emulate the example of the humility of St. Peter in his martyrdom, and of Christ who was exalted by his Father because He had humbled Himself to the death of the Cross, and magnanimously have the subject withdrawn. The speech was listened to with great attention, and became the topic of conversation in all circles at Rome, and even Bishops of the other party paid a high tribute to it. As yet 24 Bishops have spoken against the dogma and 35 for it,—most of the latter having no real dioceses.