xamining the points
in question was very short, we applied ourselves to the task with more than
ordinary diligence and assiduity; it being one of our chief duties to
concur with your majesty's pious views in whatever it may please you to
propose for the good of religion, or for the maintaining of good order and
tranquillity in the kingdom. We have therefore examined, with all the care
which the importance of the subject required, the different articles,
concerning which your majesty has done us the honour to consult us, and we
think it our duty to communicate our sentiments in the following manner:--
{347}

ARTICLE I. "Of what use the Jesuits may be in France: the advantages or
inconveniences that may attend the various functions, which they exercise
under our authority."

The end for which the Jesuits' order was first instituted being the
education of youth; the ministerial labours, catechising, preaching, and
administring the sacraments; the propagation of the Gospel; the conversion
of infidel nations; and the gratuitous exercise of all manner of works of
charity towards their neighbour; it is evident this institution is
calculated both for the good of religion and the advantage of the state.

This consideration induced pope Paul III to approve the new order by the
bull _Regimini_, 1540; and the popes, his successors, by long experience,
being sensible of the great advancement of religion, owing chiefly to the
labours of the Jesuits, favoured them with the most distinguishing marks of
their good-will and protection. The fathers of the council of Trent call it
a holy institution, and, by an extraordinary privilege, dispense with the
religious of this society in the general law they had made for other orders
concerning their vows. The great promoter of piety and church discipline,
St. Charles Borromoeus, took care to inform the fathers of that council how
much he esteemed this order, and how desirous the pope was to favour those
religious, on account of the visible advantages arising to the church from
their zealous endeavours. The ambassadors sent by other princes to
represent them in that council had the same favourable opinion of the
Jesuits, as plainly appears from their proposing the establishment of these
religious in Germany, as the most efficacious means to restore religion and
piety in the empire. {348}

However, it cannot be denied, but the novelty and singularity of this
order, the many privileges granted