"liberties" of the Gallican Church and Christians, and thus subjecting France to the temporal domination of the papacy, but to destroy forever the free religious thought which Protestantism had introduced. "But," says the Jesuit Daurignac, evidently with regret, "the Parliament was as intractable as ever," still refusing to obey the mandate of the king, or to allow the Jesuits to enter Paris. If all this opposition to the wishes of the Parisian people had been the result of impulse, arising suddenly out of rapidly passing events, it might be passed over as a sudden outbreak and forgotten. But it was the result of a fixed, settled, and determinate papal policy, which had already had several centuries of growth, and which it was deliberately resolved to persist in until the heresy of Protestantism should be exterminated, and free religious thought made impossible. Such a contest as that was most congenial to the Jesuits, because they saw, in the achievement of these results, the fulfillment of the highest objects of their society. With a stake like that in view, backed by the king and the pope, they persisted in their course with untiring vigilance, considering the most serious difficulties they encountered as mere trifles compared with the end they hoped to reach. That they might be assured of the royal sympathy, the king, Francis II, was easily induced by Catharine de Medicis to issue "new letters-patent, with _orders_ for their immediate enrollment by Parliament, notwithstanding the remonstrances of the assembly and of the Bishop of Paris."[57] But Parliament, still unyielding, submitted them to the four Faculties of the university, "thus indicating," says Daurignac, "a disposition 'not to submit even to the authority of royalty,'" a most grievous offense, which, in those days, was considered a flagrant sin. The conclusion of the four Faculties was that the Jesuits were "inadmissible," based upon satisfactory reasons which were fully assigned. This obstinacy was unpardonable, and, inasmuch as it could not be overcome by direct means, the Jesuits, at last, were driven to the necessity of resorting to indirection, manifestly intending, if thereby successful, to regain whatsoever ground they might be compelled to lose. Accordingly they changed their tactics, and in order to remove the existing obstacles, declared, in a petition to the king, that if admitted into Paris they would conform to the laws of the country, and "to the Church of France," a purpose they had never avowed before, and which subsequent events proved they did not then intend to fulfill. But the Parliament was not entrapped by this Jesuitical device, and, in response, proposed to the king that they would withdraw their objection to the Jesuits upon the condition that they should cease "to apply to the society the name of Jesus; and that, moreover, they should not be considered as a religious order in the diocese of Paris, but be designated simply as