In like manner, to be admitted as a student of Divinity and its correlative sciences, it is necessary to have graduated in the course of Arts, that is to say, Philosophy and its branches. Thus the University of Würzburg ordains that no one shall be admitted as an auditor of Scholastic Theology, unless he be _Magisterio insignis_, "a Master of Arts"; it excepts only the members of religious Orders in attendance, and also _Principis Alumnos_, "the Prince's scholars." Others, who have not so graduated, it will admit to Moral Theology and its supplementary branches. It will not even examine, for the Mastership in Arts, any one, whether a Religious or not, who has studied Philosophy in a private institution or a monastery.[213] To apply for Academic Degrees, "they must prove that they have followed all the courses in some approved public University."[214] The curriculum, now before the student, is a quadriennium, or four-year course. It is prolonged into a fifth and sixth year, for reviewing the whole ground of one's studies; for preparing a public defence against all comers; and, in the case of Jesuit students, for an immediate preparation to fill the Professor's chair, the pulpit, or to discharge other functions. Hence the University of Cologne specifies, in general, a sexennium, or six-year course for Theology.[215] Not unlike to this is the parallelism which we may notice, in appointing the members of the Society to Professors' chairs. Though qualified to teach literature after his own complete course of letters in the seminary, yet, as we have seen, no one is to be put over the classes of Grammar or Humanity who has not first studied his Philosophy. And so again, at this stage, though apparently competent to teach Philosophy, and approved as being qualified to profess it, yet no one is to be put in a chair of that course who has not also studied his Theology.[216] The reasons for this are assigned by the critics of 1586. The philosopher, they say, who has not yet become a theologian, will not be so safe in his conclusions, in his proofs, in his manner of expression. He will be of an age less mature. His learning will be less superabundant. He will scarcely be able to answer the arguments of unbelievers. Nor will he treat Philosophy in a way to render it useful to Theology. In fine, the proprieties of things cannot be well observed, if he who has just filled a chair of Philosophy has to sit down as a mere student in Theology.[217]